Question: Why were we given this point of impatience, this evil?

Answer: It is so that we accomplish a great deal in life, so that we elevate this desire more and more, higher and higher, up to the level of the Creator.

Question: Which desire?

Answer: The desire for everything.

Question: You mean raising these egoistic desires to the Creator?

Answer: Yes.

Question: And what is the highest desire? What will we grow into from this point of impatience toward others?

Answer: To desire the Creator with the greatest passion.

Question: Does He want that?

Answer: Yes, that is exactly what He desires.

Question: So He wants us to have a passion for Him?

Answer: Yes. “Shuvu, bnei Israel, ad HaShem Elokecha” — “Return, O children of Israel, to the Lord Your God.”
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From KabTV’s “News with Dr. Michael Laitman,” 3/27/26

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Question: It is written that a person cannot lift a finger if it does not lead to pleasure. How can we do something without any pleasure?

Answer: We know that in no way, no matter what, can one make the slightest move if they do not benefit from it. Neither our spiritual body, i.e., the desire to receive, nor our animal body can move without food, without fuel.

The Creator does not need fuel, because His “matter,” if you can call it that, is the desire to bestow.

Our matter is the desire to receive, which is our foundation. This desire can be either with the intention to receive or with the intention to bestow. Both intentions are additions, like a cap placed atop the desire to receive that determines how it works, what drives it, and what motivates it.

In order to make any move with the desire to receive, you must give it the strength to do this action, i.e., energy, fuel, which is motivation, so the next state will be better than the current one.

You can plan for the importance of the next state compared to the present, and the ego will agree with this. You only need to tune it to this program.

We see people who run from morning till night over something they consider important. It may depend on upbringing, advertising, fear, or other factors; it doesn’t matter what, the main point is that a person can be programmed and trained, and one can acquire an inner program according to which he will work, because this will seem to him the most important.

But if the desire to receive does not regard it as important, it will do nothing, like a car without fuel. Thus, before we start working with it, whether for the sake of receiving or for the sake of bestowing, we must define its value system: what is more or less important.

Right now, for example, it is more important for me to go to sleep than to read a book. Even though I was interested in the book just half an hour ago, I decided I feel tired now, and it is more important for me to rest. But suddenly, in the middle of a dream, while I am reveling in it, I remember something more important and jump out of bed.

A person is constantly choosing what is preferable. Only what is more important at the moment draws strength from the ego.

When I am asleep and told to get up for the lesson, even though I got up yesterday, the day before, and for the last five years, I just do not have the energy or fuel to get up. But if I perform all sorts of “operations” on myself and convince myself, then suddenly I see that where I had no strength to get up, it appears, and I suddenly get up with ease. That is, I did some “brainwashing” and prepared my ego for this.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

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For this reason, when a person comes into a descent, he should not be startled and escape the campaign. On the contrary, this is the time to make a heartfelt prayer (Rabash, “What Are the Four Qualities of Those Who Go to the Seminary, in the Work?”).

Question: What kind of advice is this? If I were able to offer a true prayer from the depth of the heart, I would not call it a descent.

Answer: I do not know how you define ascents and descents. A descent is characterized by your distancing from the Creator; an ascent is your drawing closer to Him.

So what is a descent? It is when you see your true state: your Kelim have become coarser, your desires have worsened, and your mood corresponds to that. If you weigh all this, you see yourself as such. And this is the time for prayer.

And when else can you ask? Can you really turn to the Creator in a state of ascent?

Comment: When I am in a descent, I cannot ask Him for anything.

My Response: Why? You feel yourself in a descent, but Him, you feel as exalted and powerful.

Question: But it is said that when I fall, everything around me falls together with me?

Answer: That too is a kind of descent. And when can you raise a true prayer?

Comment: When I am just beginning to descend, maybe something can still be done, but not when I have already reached the very bottom.

My Response: If you are at the lowest point, then nothing can be done. In the lowest descent, a person has no strength at all. He must go through this point as if by inertia.

During a descent, when you cannot pray, you must try to do something, seek some means of exiting it. For example, when I work on a book, there are periods when I cannot write. Then I edit existing texts. If I cannot work with the text, I answer questions, do some simpler work. If I cannot do even that, I go and engage in something distant, unrelated to writing the book.

In order to find a means, one must use everything possible. Any means by which you wish to advance is called a prayer.
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From the Daily Kabbalah Lesson 4/11/26, Rabash, 1988 “What Are the Four Qualities of Those Who Go to the Seminary, in the Work?”

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A person consists of two systems. One system is the nature of the person, the desire to receive in action. The other system relates to the point in the heart. If you can step out of your desire and operate from the side of the point in the heart, you will see yourself in a true light, and, upon discovering concealment, you will begin to perceive it differently, understanding that it is beneficial for you and does not hinder you at all.

The point in the heart is given from above, just like your natural desire to receive—the heart itself.

From above, you are given both, both the heart and the desire to receive, and you are not able to distinguish between them. At times, certain “tricks” are orchestrated for you where you are tossed from side to side, through which you begin to distinguish between them a little.

However, to truly transition from the heart to the “point in the heart,” you can only do so by expanding this point. You can expand it only by receiving some inspiration, an awakening from outside, and by drawing the light during study with the help of this awakening.

You have no choice; you need a teacher, the Torah (that is, the primary sources) and a group, so that, having received an impression from it and becoming inspired by it, you can draw the lights during study to the point in the heart. Then it will grow, and you will truly be able to attach several additional Kelim to it.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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If I currently feel an attraction in a certain direction, my challenge is to ensure that in doing so, I do not lose the awareness that the evil inclination (a special force, a messenger) is working on me; it is a force that actually wants to direct me toward the Creator. Am I in sufficient connection with the Creator or, let us say, with the group, so that my friends can help me not to stray from the correct direction? The rest is internal clarification of a person.

The main thing is, if possible, not to allow yourself to disconnect from the connection with the Creator in each specific state. In this way, we, together with the evil inclination, are already performing work in the right direction. It pulls you in all possible directions, and against this background you remain connected with the Creator.

Question: By “connection,” is calculation implied?

Answer: There is a connection even when we are unable to make a calculation. It is enough to remain in connection. That is enough for now.

And the group should provide you with a sufficient awareness of the importance of constantly remaining connected with the Creator so that this sense of importance along with the fear of becoming disconnected truly gives you the strength to remain connected, in thought and adhesion despite all the disturbances, as you hold fast to the principle “there is none else besides Him.” These are not simple matters; they take years for a person to go through them.
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From the Daily Kabbalah Lesson 4/9/26, Rabash, “It is Forbidden to Hear a Good Thing from a Bad Person”

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Question: Why does a Kabbalist, who sees reality from the Creator’s perspective and justifies Him, hold such a firm view that we must defend ourselves against enemies, both internally and externally?

Answer: You are essentially asking: “If you are a Kabbalist and are on the other side of the Machsom, then you see how everyone relates to each other with love, and that the enemy does not kill me. On the contrary, he is ready to kill himself in order to relate to me correctly. But if such an enemy actually comes to you now, what will you do?”

In which reality do you exist? Is it the one you perceive in the spiritual realm or the reality of the physical body? Can you combine the spiritual world with the material one or not? You cannot. In the material world, you must behave according to material laws, the laws of bodies; and in the spiritual world, according to spiritual laws.

This confusion will still continue. The world has not yet reached the state of final correction, and therefore there is a difference between the behavior of the body and spiritual behavior. That is why Kabbalists, despite already being on high spiritual levels, still fall ill and sometimes die terrible deaths. In this world, they also suffer greatly from attacks and slander against them. One is not connected to the other, because the world itself has not reached final correction.

When the whole world, that is, the collective awareness of all humanity, crosses over to the other side of the picture, aligns with the Creator, and merges with Him… What does it mean to merge? It means that from your own viewpoint, you move to His viewpoint. And this means that you have drawn closer to Him, merged with Him. You have corrected your attitude toward reality, and now you are like Him.

If everyone does this, then the two sides of a single embroidery (the front and the back) will merge. They will become as one with respect to all the souls of Adam HaRishon, with respect to our shared perception of reality.

And then all of us will have a common view with the Creator; we will be together with Him, in other words, in the state of final correction. Then there will be no difference between the spiritual and the material, neither in bodies nor in souls.
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From the Daily Kabbalah Lesson 4/15/26, Rabash, “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

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On the spiritual path, we need both ascents and descents. We must go through all these states, and preferably as quickly as possible. The speed we pass through them depends on our efforts, on how much we invest into work and study.

The group has a huge reserve of strength, and anyone who really wants to join it and earn the right to use its strength should try to connect with it as soon as possible through their work, studies, and the right intention. Then the realization of the greatness of the Creator, the exodus from Egypt, the importance of entering spirituality—the entire spiritual mindset he group possesses will pass onto him, and he, too, will earn the right to come out with everyone else.

For although Moses comes to Pharaoh and battles him, it is Moses alone who is connected to the Creator. A single point in the heart connects a person to the Creator, while the rest of the people do not understand what is happening at all because everything is done in the dark and in a hurry. Moses tells them, “Go and take the Kelim from the Egyptians, we will escape from here at midnight.”

The people simply listen and obey him, and by doing so, they merit being freed from bondage and getting out of Egypt. Therefore, we must understand that we do not need our entire physical being, down to the very bones, to strive to reach such a state; this is not yet Gmar Tikkun, but only the very beginning of the path.

Only one point in me speaks to the Creator during the exodus from Egypt, and all my other points, like the “people of Israel” in relation to Moses, only obey it.

Similarly, a person who is part of a group should annul to it so it can pull him out, and help him move along with it from the current state to a more elevated one.
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From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

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Question: Can it be that the pull toward spirituality comes to me not from the evil inclination, but from the good one?

Answer: Why would it? Where would a person get a good inclination from?

Comment: Maybe it can happen by chance.

My Response: What does “by chance” mean? If all of me is the result of the shattering of the vessel, which was completely broken, how is it possible that there is something good in me?

Comment: But I have a point in the heart.

My Response: The point in the heart is not considered something “good.” It does not draw me to good things. It draws me to pleasures that lie outside the framework of those pleasures that clothe in me as money, honor, knowledge, and so on. Toward pleasures, what is good about that?

Is a simple attraction to greater pleasures called “good”? A person lives, and a thousand dollars a month is enough for them. Suddenly they develop a desire for a hundred thousand dollars a month, and they go out to steal. They are drawn to something greater, so what? Does that mean that striving for something greater is good? If you have a screen, that is good, but if you do not have one, that is bad.

A greater desire to receive in itself is not called good. Yes, it is something necessary that must be revealed along the path, but do not assign it a plus, as if it were positive. It is still a question to what extent we can make something positive out of it.

A simple attraction to something greater can be very bad. “Sit and do nothing, it is preferable.” There are many such sayings. And what do we say? Remain in restriction until you have a screen in order to act for the sake of bestowal. Awaken the desire to receive only to the extent that you can use it for the sake of bestowal.

What does “good” mean? Is a heap of the desire to receive good? If the goal of creation is to adhere to the Creator, and not simply to sit on a sack of desires that have no correction, then why is that good? It is better to be partially in holiness than completely in the Klipa; that is what I understand as good, and not the opposite.
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From the Daily Kabbalah Lesson 4/9/26, Rabash, “It is Forbidden to Hear a Good Thing from a Bad Person”

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“Law” means that it is above reason, and the intention pertains to faith, and by faith above reason he becomes Israel. Conversely, before he was rewarded with faith above reason, he is regarded only as “sacred still,” called “dust” (Rabash, “What Is the Difference between Law and Judgment in the Work?”).

In this article Rabash describes two states in our work. The first state is called “law,” defined by conditions it is impossible to enter spirituality without. These are what is called Mitzva (commandment), Emuna (faith), Tzedakah (charity, giving), and Malchut Shamayim (the Kingdom of Heaven).

At first, these conditions are accepted by us as “an ox to the burden and a donkey to the load,” since a person feels no taste or joy in the work, only heaviness and unpleasant sensations. Working against the desire to receive is very difficult, and most importantly, we do not see what we are doing or for what purpose. Everything happens this way because we must exit the will to receive.

All our efforts are devoid of taste, conscious awareness, and apparent meaning and are carried out “above reason,” literally by coercion, so that we do not feel any spiritual pleasures that might tempt and pull us away from our current point into the Klipot (shells or forces of impurity) rather than holiness. In other words, so that we will not desire spirituality for self-enjoyment more intensely than during the initial awakening from above.

To prevent us from seeking to attain spirituality “for the sake of self-enjoyment,” we are shown (or made to feel) as though there is no flavor in it at all. But if you still wish to draw closer to it, then try to do so without any feeling of taste or joy. How? According to the law of faith above reason.

What is this law? For Malchut, which is entirely the will to receive, it is necessary to establish conditions under which this desire will no longer operate in its usual mode, but will perform actions without receiving a reward, like “an ox to the burden and a donkey to the load.”

How can one work against one’s own nature? If we were able to do this, then we could already enter the spiritual nature and begin the second part of the work, called the revelation of the lights, joy, and the first nine Sefirot that are above Malchut. Strength is required to carry out these laws in Malchut, and only afterward to attain the fulfillment of the Torah.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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All our work proceeds through the stages of faith (Emuna) and mercy (Tzedakah) that results in our nature transforming into the Kingdom of Heaven (Malchut Shamayim). Malchut, over which the Heavens spread (the first nine Sefirot), literally supports them and becomes a kind of foundation for them. Relying this foundation, a person advances and gradually attains correspondence with the first nine Sefirot.

In this process, one not only refrains from using their natural egoistic properties, but one begins to bring their Malchut into alignment with the Kingdom of Heaven so that their desires serve the intention to bestow delight upon the Creator and become to His properties, the first nine Sefirot.

Then one reveals a Kli (vessel) of reception for the sake of bestowal, where the light known as the Torah comes to reign. The feeling of the upper light in the first nine Sefirot, that is, in Malchut, that has become similar to the properties of the Creator, is called joy. Thus, from the law, from Malchut, one arrives at judgment.

Therefore, it is written that it is forbidden for an idolater to study the Torah. As long as a person is an idolater, his intention is to receive for his own sake. He cannot yet reach the first nine Sefirot, because by his very nature, he does not correspond to them. That is why he is called an idolater.

Forbidden means impossible. As long as a person remains confined within the limitations of Malchut, and is therefore incapable of filling its precepts, meaning to achieve similarity with the first nine Sefirot, the Torah cannot exist within them—the light cannot penetrate them.

Only after one becomes “Israel” (Yashar Kel—straight to the Creator) and acquires the intention for the sake of bestowal, both in the fulfillment of the laws and within the first nine Sefirot, is one filled with light. As a result, a person becomes aligned with the Creator and fully adhered to Him.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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