At the outset of my words, I find a great need to break an iron wall that has been separating us from the wisdom of Kabbalah, since the ruin of the Temple to this generation. It lies heavily on us and arouses fear of being forgotten from Israel. (Baal HaSulam “Introduction to The Study of the Ten Sefirot“)

“To break an iron wall” means that we, who want to understand what the wisdom of Kabbalah is, would not distance ourselves from the wisdom itself. This requires both internal and external work from everyone.

Question: What do we lack in order to break this wall and understand the concealed part of the Torah?

Answer: We must study both the revealed and the concealed parts of the Torah as much as we are capable of. And all of this must be accepted by us in unity with each other.

Let us hope that our study will definitely push us toward unification.
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From the 2^nd part of the Daily Kabbalah Lesson 11/5/25, Writings of Baal HaSulam “Introduction to The Study of the Ten Sefirot“

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Question: Can we consider the revealed Torah as a desire to receive, and the hidden Torah as a desire to receive for the sake of giving?

Answer: No, we cannot. The “hidden Torah” is what we reveal in the process of learning Kabbalah. And the revealed is what is revealed to us as children.

Question: Does the iron wall get broken on both sides? How can one feel the other side?

Answer: You can feel the other side only when you strive to unite with what is outside of you, on the other side of the wall.
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From the 2^nd part of the Daily Kabbalah Lesson 11/5/25, Writings of Baal HaSulam “Introduction to The Study of the Ten Sefirot“

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Question: Can we say that the great Kabbalists who created the connection between the Creator and creation and wrote books for us created a method called the Torah?

Answer: These great Kabbalists wrote books for us. But in reality, these are not books, but rather a revelation of the connection between them and the Creator. They gave us the opportunity to grasp this connection through letters and words written on sheets of paper, and in this way, we can participate in this connection.

After all, what is a book and the words written in it? I do not know what it is. It is like a baby touching something. The Kabbalists made it so that when I come in contact with a book and want to be connected to them through it, I already use this force that they created by connecting with each other.

It is true that in doing so, they created the Torah. After all, in reality, the Torah was given to correct egoism precisely through these Kabbalists and special souls who prepared this opportunity for us—the connection between them. If they had not acted, we would not be able to achieve correction, to connect between us, to awaken the light that returns to the source.

After all, a simple physical law operates: If you have the quality of bestowal, the light shines on you; if you do not have the quality of bestowal, there is no light in you.

Therefore, it is necessary to understand that without revealing the wisdom of Kabbalah in books, without studying it, a person will not be able to awaken the light that returns to the source. He can establish connections with other people in wanting to build his beautiful world, but he will not receive the force of the light, the force of correction. He must be connected to a system that uses true books, a group, an understanding, and a connection according to the recommendations of Kabbalists. Otherwise, it is impossible to achieve correction.
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A Mitzva protects and saves while practiced. The Torah protects and saves both when practiced and when not practiced (Baal HaSulam, Shamati 6 “What Is Support in the Torah, in the Work?”).

We exist within the upper light in which there are absolutely no changes; rather, all changes occur only within us. A person’s advancement depends entirely on how much he can awaken himself toward the upper light through various means.

That is, progress is possible through the environment. If one can begin to feel what a friend feels, he can constantly experience goodness. As it is written: “Love your neighbor as yourself is a great rule in the Torah,” because through this, one attains the Torah, meaning the upper light. Then it does not matter whether he, himself, performs certain actions or not, this light will shine upon him and support him.

There are two spiritual states of a person in relation to the Light: 1) Torah, and 2) Mitzvah (commandment).

Torah refers to the state a person has presently attained in general with the entire system of soul through which he receives the light.

Mitzvah refers to working on the correction of one’s personal state by scrutinizing it and asking for the light to transform one’s desire from egoistic to altruistic.

From the combination of these two states arise four possible opportunities, whether one is performing a Mitzvah or not and whether one is engaged in the Torah or not.

It may be that a person is not currently performing a Mitzvah, meaning one is unable to receive one’s personal light: the person is not inspired, is not in ascent, and is not aspiring toward correction and toward the Creator. But the general illumination, called Torah, still shines upon him, and in such a case, it is of course more significant than the Mitzvah, which at that moment does not shine upon him.

Or the opposite may be true: he is currently performing a Mitzvah, working with his individual Light. Then, whether or not he has the light of the Torah is less important because the Mitzvah shines so strongly that it fills him entirely.

In other words, a person has two supports—either Torah or Mitzvah. But if he has neither, if neither of these two illuminations shines upon him, he becomes completely detached from feeling spirituality.

When he lacks the Mitzvah (personal engagement), but still receives a bit of light, referred to as Torah, he considers himself wicked. But when his own desire to attain correction appears, when he performs a Mitzvah, he begins to justify the Creator, even for negative states, and corrects them. Then, he is called righteous.

From this, we must understand the fundamental principle of the wisdom of Kabbalah: everything is evaluated solely in relation to the person, to the created being, for the light itself remains in absolute rest. Since we are integrated into the common system, we receive a common illumination from it, through our passive connection to others. This common illumination is what is called Torah.

Additionally, there is personal light, which comes through our active connection with the system and exchange internal states and corrections. This is called a Mitzvah.

Through these two processes, in which a person tries to engage constantly, he advances spiritually, and that is why they are called the help, the support, that the Torah (light) gives in the work.
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From Daily Kabbalah Lesson 5/2/2011, Writings of Baal HaSulam “What Is Support in the Torah, in the Work?”

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Question: What is the Torah?

Answer: It is the force that corrects us, connects us, and comes to us in its many manifestations. This force is capable of bringing us the recognition of evil, its correction, connection with the good, and shows us examples of unity; that is, the entire system of our correction is called Torah.

ZA (Zeir Anpin) of the world of Atzilut is called Torah because I try to resemble this image, this system, by assembling all the souls in Malchut of the world of Atzilut in such a way that the connection between them resembles the structure of ZA of the world of Atzilut.

In this case, all the souls included in Malchut of the world of Atzilut unite and enter into adhesion (Zivug) with ZA of the world of Atzilut, with the Creator. This is how we reveal the connection and adhesion between us.

Everything happens, begins, and ends in ZON (ZA and Nukva) of the world of Atzilut. Malchut of the world of Atzilut goes through seven states until it reaches the level of ZA, similarity to it in full. At the end of correction, they become like two great lights.

Therefore, ZA of the world of Atzilut, called Torah or the Creator, serves as an example for us in its structure, power, and influence.

And we must first of all strive to unite with each other, in the darkness, and reveal the need for His help.
When we discover in all our efforts to unite that we are incapable of it, then like little children, we begin to cry and demand correction from Him, an example.

Then the upper one will show us an example and will give us the power to unite. But our request and demand must come only from our efforts to unite with each other. Otherwise, we will not be worthy of an answer. Otherwise, we are not in the connection of Malchut with ZA of the world of Atzilut, we are not in Malchut. Malchut feels only the connection.

And we are all below, in the worlds of BYA (Beriya, Yetzira, Assiya). In Malchut, only our desires to unite with one another in order to reveal the Creator and attain the quality of bestowal.
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From the Daily Kabbalah Lesson 9/14/10, The Book of Zohar

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Question: What, in essence, did we receive at the giving of the Torah?

Answer: At the giving of the Torah we deeply desired to become one man with one heart. But at the same time, we stood around the mountain of hatred, the mountain of egoism that had been revealed between us. Since we wanted to free ourselves from it and reach mutual love, we received the Torah.

If there are not many frictions between us, then we do not need the Torah, the force that corrects relationships between us. But if we discover mutual hatred toward each other and separation, like in today’s Israeli society, then we need the Torah, meaning the force of correction. That is why the wisdom of Kabbalah, which has been concealed for thousands of years, is now being revealed.

Kabbalah is being revealed precisely today because we have reached a state where we cannot manage without it. We must reveal all our mutual hatred in order to feel the need for the correcting force. Until the hatred is clearly revealed, the Torah is not needed.

That is why it is said: “I created the evil inclination”, meaning, we reveal our evil nature and egoistic attitude toward others, and then we need the Torah to correct it. For this reason, the Torah was given at Mount Sinai, the mountain of hatred.

Question: At Mount Sinai, did the people of Israel feel like one nation?

Answer: At Mount Sinai, we did not yet feel ourselves as one nation, but we were ready to come to that. Everyone was asked: “Do you agree to unite, or will this be your burial place?”

Question: What can we do if today’s Israeli society is so fractured that there are not even the slightest impulses toward unity?

Answer: That is exactly why the wisdom of Kabbalah is coming out of concealment and explaining to the people of Israel what their mission is. Otherwise, we will have no right to exist on this land. It is precisely now that the Ten Commandments proclaimed at Mount Sinai become highly relevant again.

After all, we have physically returned to the Land of Israel and have received the opportunity to reestablish an independent Jewish state on it. In the face of the division and hatred that are growing more and more between us every day, we are beginning to realize that we need the force of correction.
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From KabTV’s “New Life 560 – The Holiday Of The Giving Of The Torah,” 5/5/15

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There is no greater holiday than the holiday of receiving the Torah. After all, if not for the Torah, we would only lead an animal existence “for as long as the world turns.”

But we have the opportunity to use the upper force, and with its help to leap into a higher dimension, to continue our existence, to live in the spiritual dimension.

From this world, this reality we are experiencing now, we can smoothly transition into a new state, into another world, a dimension that has nothing to do with planet Earth and this universe.

We can reveal ourselves as existing in the form of eternal, perfect, complete harmony, without the limitations of the material world.

With the help of the upper force, a passage will open for us from our world, from this flawed life, to a perfect existence.

The means of transition from our dimension to a higher one is called “Torah,” a special force that gradually changes us to a new state; and to the extent of our change, we smoothly transition into it, until all our earthly, i.e., all our egoistic properties are replaced by spiritual, altruistic ones.

A person receives the opportunity to move on to an eternal and perfect existence. Therefore, getting this opportunity is the most important event in our lives, a true holiday!
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From the Daily Kabbalah Lesson 5/17/10, Writings of Rabash “What Is Preparation for Reception of the Torah – 1”

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Question: What is the meaning of the holiday of the Giving of the Torah (Matan Torah) and what does it mean that we have received the Torah? We do not seem to keep its commandments. It is rather the opposite. It says “do not steal”—we steal; “do not covet other’s property”—we covet.

How does the Torah relate to our lives today? Could the Creator have been mistaken when He gave the Torah specifically to the people of Israel?

Answer: There is giving of the Torah, and there is receiving it. The problem is that although the Torah was given to us, we never received it. Today’s Israeli society is very far from what it should be in living according to the laws of the Torah. Therefore we are still considered to be in exile.

Question: But we got the Torah, we have it!

Answer: We have the book that says “Torah,” but that is not enough. The Torah is the upper light that returns to the source. The light corrects our egoistic nature, and leads us to love and mutual participation, until we love others as ourselves.

This is called the realization of the Torah. The Torah is the light, as it is said: “I created the evil inclination and the Torah to correct it.” The Jewish people have the most developed egoism, and it is not for nothing that our people are called “stiff-necked.” Therefore we received the Torah for its correction—the light that reforms.

In the past, during the time of the First and Second Temples, the people of Israel used this light for correction. Later they fell from this level, which is called the destruction of the Temple, and they went into exile. It is an exile from a life based on the law of love of others.

Today no one even thinks about loving others anymore. Only the external traditions remain of the Torah.

Question: Have we not received the Torah yet because not everyone fulfills religious commandments?

Answer: We are not talking about religious commandments. The law of the Torah is to love one’s neighbor as oneself. Rabbi Akiva calls this the great rule of the Torah, which includes all other commandments. Therefore by fulfilling the commandments mechanically, a person should check: does this bring him closer to love of others, or does it maybe even alienate him? Does it create a split among the people and incite hatred?

Is this the Torah that we got? We have received the highest remedy, because the Torah is light, an upper force that affects us, if we fulfill special conditions. This force can correct our nature and allow us to open the upper world, to open our eyes and see where we really are.

The Torah is eternal, and with its help we can also achieve eternal life. But this is only on condition that we really find out what the true Torah and the commandment of loving one’s neighbor as oneself mean, which combines all the commandments.
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From KabTV’s “New Life 560 – The Holiday Of The Giving Of The Torah,” 5/5/15

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In our days, the correction of the world begins with the nation of Israel—specifically with those who engage in the Torah and replace the study of its external part with its internal part.

Before the destruction of the First and Second Temples, people dealt only with the inner part of the Torah, meaning that each person, due to the “subtlety” of their soul, had knowledge of the spiritual world. And the prophets, who were in an even deeper and higher connection with the Creator than the others, served as the spiritual leaders of the nation.

However, when the downfall occurred and prophets disappeared from among the people, the era of the sages began. People began to engage in external actions instead of internal ones, and this continues up to our days.

At the end of the Introduction to The Book of Zohar, Baal HaSulam writes that now it is necessary to return from the external part of the Torah to its internal part, and to engage in those actions that can bring us to mutual guarantee (Arvut), which we once lost. This is what is referred to as the destruction of the first and second temples.

If we return to the inner part of the Torah, whose light o brings us to mutual guarantee, then we correct ourselves and merit receiving the Torah, the upper light.

Then, because this will happen with us, all the nations will join us, since after the exiles there was such a mingling of souls that if today a small “subtle” part replaces the external with the internal and merits to reach mutual guarantee and receive the Torah, then afterward the entire world will be able to join in, and through this “subtle” part receive the light of correction according to the condition of mutual guarantee. And then the upper light, the Creator, will dwell within all souls.

From this we see that the principle remains unchanged: the upper force acts upon the “subtle” part according to equivalence of form, and the “subtle” part mixes with the “coarse” part, and then brings about mutual correction.

These things are simple. In general, in the whole Torah, in all of Kabbalah, in all of reality, there is one very simple law. And it is precisely because of its simplicity that it is difficult for us to perceive it.

In its simplicity, it is very far from us, for it is simple in bestowing, and not in receiving.
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From the Daily Kabbalah Lesson 5/9/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)“

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We must constantly work on one fundamental principle, the principle of Arvut (mutual guarantee). Our forefathers also worked on it, but for their level of Aviut (coarseness), a special method, the Torah, was not required.

Their method was simple. They understood that it was so, and by the purity of their soul, they felt the upper just as a Bedouin living in nature feels it entirely, and senses things thousands of kilometers away. It was simply a natural connection with creation. But when egoism grows, a method and tools become necessary.

What is this method? What is the Torah really about? It teaches how to reach the same connection our forefathers had but on a different level of desire to receive. As that desire grows, more actions are needed, as well as individual effort and collective work of the entire group.

The forefathers did not need to work on Arvut among themselves. For them, it came naturally, like a mother’s love for her child. This necessity was evident through the revelation of the Creator; there was no other way to exist.

But once the desire to receive is revealed, everything changes. Aviut increases, and everyone grows distant from one another. To overcome this separation, various methods, tools, efforts, and learning are required.
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From the Daily Kabbalah Lesson 5/6/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)“

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