Question: Is it necessary for wars to develop in accordance with the still, vegetative, animate, and speaking levels?

Answer: The inner wars, in accordance with the degrees, become more and more extensive until we come to the war against Amalek. This is the greatest, final war, which destroys the entire Sitra Achra, all the impure forces, the stony heart (Lev haEven).

On each degree, it depends on how the will to receive is revealed in opposition to the will to bestow. And each time their opposition appears before a person’s eyes more and more.

The difference between them is such that, as it is said, the Creator judges the righteous to a hair’s breadth. If earlier you did not feel that you were in a war, in disagreements even over some global things, then clarifications later take place on a very subtle level.

If someone looks from the side, he will think: “What is wrong with you, really?” He does not understand at all what is happening. But you relate to it in such a way that you simply cannot bear it even for a single moment. Sensitivity grows, the level, the depth of analysis. And this continues until all difference between your opinion and the opinion of the Creator disappears.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

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Question: What is the depth of a word?

Answer: A word is a universe; a word is everything. “In the beginning was the word.”

Question: So you are saying that it contains the universe within itself?

Answer: Yes, in general, this word is “Yod‑Hey‑Vav‑Hey.”

This is the four‑letter name of the Creator, which explains the four stages through which the upper emanation descends upon His creation. That is the word, and everything else comes from it.

Question: If you say that “everything else comes from it,” does it mean this word present in every word, in every action, in absolutely everything?

Answer: In everything! Yod‑Hey‑Vav‑Hey includes absolutely everything.

Question: What kind of magic is this? What kind of secret? What are these four letters that are in everything, absolutely everything?

Answer: This is the name of the Creator. In other words, it includes the four stages of the spreading of the light from the Creator Himself to all creations.

Question: So the light exists practically in every word, in every action, and in everything?

Answer: Yes. And this word includes within itself all words; absolutely everything, everything that happens.

Question: This name of the Creator includes everything?

Answer: Yes.

Question: These are four letters. What does the first letter, “Yod – י,” mean?

Answer: “Yod – י“Yod is the source of the light. ״Hey – ״ה is the expansion of the light. ״Vav – ״ו  is its descent downward. And the last ״Hey – ״ה is the clothing of the light in the lower ones that already exist.

Question: It is said that one must not pronounce the name of the Creator. What do they mean by this?

Answer: In principle, you cannot pronounce it anyway no matter how hard you might try. It is because these are merely letters, and this word, in and of itself, it is not a word. It is simply a code.

Question: Are we saying “Yod‑Hey‑Vav‑Hey” is a code?

Answer: Yes, it is a code.

Question: And when it is said that it is forbidden to pronounce the name of the Creator?

Answer: This means that one must not try to name His action. Because, in principle, it is hidden from a person. So do not try to do this. “Forbidden” here means “impossible.”
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From KabTV’s “News with Dr. Michael Laitman”

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It is written in The Zohar, Noah (Item 2): “Come and see: ‘All of Israel have a portion in the world to come.’ (Rabash, “All of Israel Have a Portion in the Next World“).

Rabash explains what “all of Israel” means. Who is Israel? Israel is someone who has entered into a covenant with the Creator or aspires to this state. “Entering into a covenant” means that a person has achieved similarity of form with the Creator, that is, adhesion with Him.

Thus, the name “Israel” is given according to one’s desire for the Creator, even by the goal alone despite not yet having achieved it. This is the spiritual definition.

Of course, apart from the spiritual realm, we also live in the material world. But here, in accordance with the law of root and branch, there is another, material, definition of the concept of Israel. According to this definition, it is a person born to a Jewish mother.

However, when Kabbalists speak of Israel, they mean the inner part of a person, where he can truly make the only free choice he has—to adhere to the Creator based on his desire, by making an effort.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

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If I correct myself, then I begin to see the world as more unified and more directed toward bestowal, love, and unity. In the end, I understand that all this is one system, one person, called Adam. And this Adam is me. Because in this way, by my actions, deeds, thoughts, various corrections, I have assembled him together.

Question: That is, I take and gather the world into myself? And I become this single soul, Adam?

Answer: Yes.

Question: Is that true?

Answer: It is true.

Comment: And what we see is…

Answer: We also see the truth, but this is partial truth, torn apart by our inner egoism.

Question: And here, we as if do not pass it through egoism? We look not through the egoism?

Answer: If I gather all of them together into one single image, then that is me.

Question: That is me. How can one focus like this?

Answer: This is precisely our task: to gather the whole world and say, “This is me,” and this world depends on me.

Question: Am I responsible for everyone and for everything?

Answer: Absolutely everything comes from here.

Question: Every person?

Answer: Yes.

Question: The simplest, most ordinary person is responsible for the world, for everything that happens in this terrible world?

Answer: To the extent that he finds himself in this world.
[355582]
From KabTV’s “News with Dr. Michael Laitman,” 4/10/26

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Question: It is said that one must change one’s qualities. What is the difference between the qualities that can be changed and a person’s character that does not change? How can we reveal those qualities that require change?

Answer: What are these qualities that we can change and by doing so feel the upper force within whose field of action we exist, and perceive it as something that changes in relation to us, differing varying according to our own qualities? There is something in us that can change. What is it?

How can I isolate that specific element that I could change and begin to sense that I am within the field of action of some force external to me, a force that is higher, all encompassing, eternal, and perfect? If I were to sense that I exist within this force, merged and united with it, then I would perceive a completely different world. The picture that appears before me, my sensation of reality, constitutes my world.

It is said that the transformation that must occur within me is the creation of a new property corresponding to this upper force. If I can, to some extent, become like the upper one, then I will feel myself as He feels. If I increase the measure of my similarity to Him, I will feel this even more strongly.

There is no profound mystery here; it is very simple. The only challenge is how to acquire this measure of similarity to Him. This is precisely what the wisdom of Kabbalah teaches us.

Kabbalah is a science in which those who have attained the upper force tell us what it is, who this upper one is, so that from this we may learn that we have the possibility to become similar to Him and begin to feel as He feels.

And if I acquire everything that is possible, to the full measure of similarity to Him according to my abilities, it means that I have completely corrected my Kli and brought it into equivalence with this upper force.

Suppose I have certain means, a kind of “purse,” and if I so decide, I can, with all the money in it, purchase the quality of the upper one. If I come to the decision that it is worth buying, not just some small part, but all of His qualities, to the full amount that I have in my purse, then I truly, according to all my abilities, become like Him. And then I cease to feel that anything remains in me from my former self.

Kabbalists say that this is good. Although we do not understand it, nevertheless, it is good. Why? It cannot be explained until a person feels it themselves. There are such sensations that Kabbalists call the sensation of perfection and eternity. We currently do not perceive either of these in our world.

Therefore, one may imagine anything about what Kabbalists say, but for now it will remain merely words, not connected to any real sensations.
[356047]
From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 4 “Each One Should Help His Friend” (1984) (5.18.2003)

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2nd part of the Lesson — Conversations of a Kabbalist with His Students

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3rd part of the Lesson — Writings of Baal HaSulam, “Matan Torah (The Giving of the Torah)”

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If you get involved in someone else’s quarrel, you invite the hostility of a dog on yourself. We know that the best thing is not to interfere. The best course is to let the person sort out the situation they are in without any words of wisdom or advice. Otherwise, you will become an enemy to both parties.

Question: Let’s say an argument is taking place. What should a person do?

Answer: A bystander should do nothing. He leaves them alone and steps aside. The military, police, or someone else whose duty is to smooth things over, that is their business. But an ordinary individual does not have a right to interfere.

Question: Is it because he does not know who is right and who is wrong?

Answer: He does not have the right to get involved, period. Otherwise, these states will not find their resolution.
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From KabTV’s “News with Dr. Michael Laitman,” 3/28/26

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Question: Why is it called a change if something completely new must be created? “To change” means to alter something that already exists, doesn’t it?

Answer: Why is the act of creating something new called a change rather than an acquisition of something new? Ii is in fact a new acquisition. We must acquire the desire that exists in the upper force in accordance to its magnitude and form.

This constitutes change because these new qualities come, as it were, in place of our own inherent qualities. They refine and suppress our natural qualities, since they are richer and stronger than them. Consequently a person identifies with these new qualities rather than with their own natural, corporeal, animalistic properties.

Acquiring a new desire means receiving a desire directed toward the upper force. The change in the quality that must be within it lies in the fact that the desire is now used for an external purpose, with an intention aimed at the upper force rather than at oneself. Both the desire itself and the direction of this desire are new.

These are not the desires that currently exist in me. I have desires for fulfillment that I feel in my ordinary life without any awareness of the upper force. The new desire that I begin to acquire is opposite to my own desires.

All the desires I currently have are directed toward myself, for my own benefit; a state referred to as “for the sake of receiving,” for self-enjoyment. The new desire that I receive is greater and higher than all my other desires, and it must be directed in the opposite direction, toward the upper force.

I receive a completely raw, unprepared form in it, something very small. And although this desire is greater than all my desires of this world, it is still insufficient, both in magnitude and in quality, to begin connecting with the upper force and to perceive the upper one within it.

I must increase this desire in magnitude and change its direction so that it is not aimed at myself, a state known as Lo Lishma (for one’s own sake), but is instead directed toward the upper force, a state known as Lishma (for His sake).

As soon as I accomplish this, that is, when I attain a force that, in both magnitude and direction, corresponds to the upper force at the minimal level, I immediately begin to feel the upper force, not in the unconscious form called “this world,” but consciously, in a form known as the world of Assiya, as a spiritual world.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

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Question: It is said that a Kabbalist does not work according to the measure of “bitter-sweet” but according to the criterion of “true-false.” How does this transition happen?

Answer: Obtaining a new quality must occur in accordance with the measure of one’s desire; that is, I must increase the desire for the upper force, as well as change its use and direction from myself to the upper.

I may be able to increase this desire to some extent through a kind of “internal advertising,” constantly coaxing and persuading myself. But how do I change its direction? Such a change compared to my initial state is completely opposite and contrary to my nature.

All the desires I currently possess are aimed at my own benefit. Yet, I must orient the new desire I am acquiring and growing in the direction opposite to myself. This is something utterly incomprehensible to me, since all my desires are directed at me.

Therefore, given my current makeup and considering the immense strength of this desire, it is not in my power to change it so it is directed away from me. The force that can change the direction of desire, I also get from above. Let us call it the light of “AB-SAG“; the name itself is not so important now, what is important is that it is a kind of light that corrects me.

This change in me is revealed in the following way: I move from evaluating based on “bitter-sweet” to a new calculation.

Everything directed at me feels “sweet” because this is how all my senses work, perceiving the upper force within the framework of this world. Whatever is directed away from me feels “bitter.” Can I replace the feeling of sweetness with bitterness, and bitterness with sweetness? No, I cannot.

How can I make such a transformation? I do this with the help of an additional system that I develop alongside the sensory system consisting of the Rosh, the “head” of the Partzuf, with a screen. This system helps me change the bitter to sweet and the sweet to bitter through a completely different analysis, known as the principle of “true-false.”

If I stick to the “true-false” analysis, I can convince myself to a certain extent that what I think is sweet is actually bitter, and what I think is bitter is actually sweet. If I add truth to the bitter and falsehood to the sweet, and then increase the importance of truth over bitterness, then bitterness no longer seems so bitter to me, because truth dominates it.

And if I infuse the sweet with falseness, then the sweetness is no longer perceived as sweet to me because falsehood displaces and diminishes the sweetness, thereby creating a feeling of something negative.

This is how I redefine good and bad for myself, shifting my criteria from sweet and bitter to true and false. Through this, I come to another analysis: the ability to go “above knowledge,” transcending the feeling of bitter-sweet, distinguishing and deciding based on the principle of “true-false.”

If I stick to this approach, then I can do it… Or, rather, I am potentially capable because there are still many additional conditions, most importantly is that the upper force is needed to realize all this. This does not imply that I can do this completely on my own, as it may seem.

If I work within this framework, I really can transition to a state opposite of the one I was in. And this means I have ascended to the next spiritual degree, as it is written: “I saw the opposite world,” a reality opposite to my previous state.

The direction of desire changes. Now that everything is in order and the desire is directed at the upper force, to the extent of the magnitude of the desire itself, the very magnitude of this vector, I begin to perceive the way the upper force perceives. Accordingly, I can assess and determine that this level is called “Ruach,” “Neshama,” “Haya,” and so on.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

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