Audio Version Of The Blog – 12/25/25
Posted on December 25th, 2025 at 10:55 pm
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Indeed, you should know that the reason for our great distance from the Creator, and that we are so prone to transgress His will, is for but one reason which became the source of all the torment and suffering we suffer, and for all the sins and the mistakes that we fail in. Clearly, by removing that reason, we will instantly be rid of any sorrow or pain. We will immediately be granted adhesion with Him in heart, soul, and might. And I tell you that preliminary reason is none other than “our lack of understanding of His guidance over His creations,” that we do not understand Him properly (Baal HaSulam, “Introduction to The Study of the Ten Sefirot“).
We have a big problem with correct definitions. The style of Kabbalistic texts sometimes seems so religious that it pulls us far from reality and from the proper perspective from which we should relate to ourselves and the world as a certain order of forces and systems with their characteristic interrelations, vectors, numerical indicators, and measurement data.
We are used to such a specific approach; therefore, centuries-old terms need modern, clear definitions so we do not make mistakes or get confused by our assumptions.
That is why Baal HaSulam writes that the reason for our distance from the Creator is that we do not understand Him. This misunderstanding primarily relates to the definition of terms.
“The Introduction to The Study of the Ten Sefirot” is the most important of all introductions by Baal HaSulam. It precedes his main work, showing us what kind of system of interrelation we are in, what happens between us, and how we connect with each other and with the whole of reality. We step out of ourselves into the space between us, where a force pushes people apart. By beginning to overcome this force, we form a different field, not a field of rejection, but a field of convergence – distance.
Now there is negativity, rejection (“–”) between us; it is a field in which we all reject each other. Everyone is ready to feel only themselves, and this state is called “this world.” If we step outside ourselves and begin to feel what is between us, this state is called the “upper world.”
Rejection between us is a “crime”: as Baal HaSulam writes, we transgress the Creator’s will. The desire for unity between us is called a “commandment” (+). The transition from transgression to commandment is a “correction.” The effort that I make to move from crime to commandment, from my egoism, from receiving to giving, is called an “effort.”
I can measure all these forces: how much I wanted to receive, how much I overcame, how much I turned myself from receiving to giving, how much strength I exerted, how much effort I invested, to what extent I previously felt my egoistic desire and in it this world, to what extent I now come out of myself and begin to feel the upper, spiritual world in the outer direction, and with what strength, at what level. All this can be measured.
This is what the science of Kabbalah deals with, the physics of human desires. Of course, you and I cannot yet conduct such measurements in practice, as we have not yet mastered the relevant forces. But in general, you can work with all these parameters in a real way, actually verifying our relationship: how much I give you and how much I receive from you. To do this, we need to rise above our nature and take an objective position outside it (beyond receiving, beyond bestowing, beyond everything), check from the outside, and observe and measure what is happening.
The ability to do so is called “restriction,” which lets us simply disconnect from our nature. We may not be able to fully break out of it, but we can ensure it does not rule over us. This is called “breaking free” from it. After that, we can truly measure all the parameters.
[54851]
From Kabbalah Lesson before the Toronto Congress, 9/16/11
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Question: If there is no one but the Creator, it follows that I am a part of Him. Is it normal that I do not feel Him? Is this how it should be according to the plan of creation, or is it a glitch in my perception?
Answer: If you are still saying “I,” it means you must reach a state where you feel Him. Then you will not have a sense of “I,” and the question will go away.
The transition from “I” to “us” prepares us to feel other people as themselves, but in relation to the Creator.
[238617]
From Kabbalah Lesson in Russian, 9/2/18
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Question: Suppose a person has endured a serious illness, suffered greatly, and then recovered. Does this mean that he has drawn closer to the Creator?
Answer: In principle, by experiencing such suffering, a person begins to take his state and his capabilities more seriously.
But no one draws closer to the Creator through suffering, this is an incorrect method. He has absolutely no need for our suffering. On the contrary, the Creator wants a person to be in joy from the fact that He created the world, created man within it, and gave him the possibility to draw closer to Him.
Therefore, under no circumstances should one submit to suffering. This is an incorrect attitude both toward the Creator and toward life. We must try at all times to feel ourselves within the benevolent field of the Creator. The sufferings we have endured should teach us not to enter such situations again.
Question: But if, as a result of suffering, a person comes to the question, “What am I living for?” Is that getting closer to the Creator?
Answer: This is simply a question that should bring him into a special state in which he clearly clarifies what he lives for.
But under no circumstances should one sink into self-torment, because it distances us from the Creator. It may seem to a person that through suffering he becomes purer. This is incorrect. In Kabbalah there is no such view. It is quite possible that many religions welcome this, but under no circumstances does Kabbalah.
Suffering has never purified a person from egoism, nor has it given one the ability to rise above the ego. On the contrary, it pushes him away from using egoism only because he fears suffering. But this is not a correction.
Suffering merely pushes us toward a more correct decision. We must draw the correct conclusion and act as required.
[260725]
From Kabbalah Lesson in Russian, 1/26/20
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Preparation to the Lesson
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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason”
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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, “Inner Observation”
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3rd part of the Lesson — The Book of Zohar, “Beresheet -1, ‘Let the Earth Put Forth Grass'”
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Question: You have spent your whole life studying the meaning of life. But isn’t the meaning of life different for each person? After all, our entire life depends on our upbringing and environment, and therefore, our decisions and thoughts depend on our lived experience. If altruistic goals were initially embedded in us, how would we live, and what would that give us?
Answer: First of all, the meaning of life is not to live, then find its meaning, and then die. The meaning of life must be understood already at the beginning of life.
Question: So is the meaning of life still different for everyone?
Answer: Everyone has their own meaning of life even if it is common to all. We are all like small animals with very similar qualities. There is nothing special in anyone or anything.
There is one nature that truly has the meaning of life, which is to correctly bring itself to the next state, to rise to the next level, and to raise us there as well.
We must understand where our evolution is heading in order to rise to this level and not cross into it the way it usually happens in nature, through various cataclysms that we are facing now.
Let us ensure that this transition does not occur in such extreme, abrupt, dramatic situations. We are in a crisis, standing before a wall in science, in the arts, in human society, in communication with one another, between generations, everywhere.
Question: Is it precisely now, before this wall that the question of the meaning of life arises?
Answer: Yes, and it must be clarified. This is very important. This is what the science of Kabbalah deals with. That is why it is being revealed to everyone and is offering itself to humanity.
Question: So the meaning of nature’s life is to bring us to this question, and the meaning of human life is to clarify this question. What, then, is the meaning of life?
Answer: The meaning of life is to rise by oneself to the next evolutionary level. Just as we have always ascended automatically at the levels of inanimate, vegetative, and animate nature, now, being at the human level, we must rise to the next, higher level.
Call it spiritual, although it has nothing to do with religions. It is existence in the spirit, in the inner meaning of a person, when one reveals the upper world within oneself.
If we can rise above the nature that exists within us, we will begin to sense a completely different world.
Question: Does this mean that until today we were led by our egoism, which has now reached its limit, and now we must live not egoistically?
Answer: We must rise to the next level but no longer by means of egoism. We must do so with the help of a special force of nature called the light, which we must draw upon ourselves. It corrects us, changes us, and makes us similar to the next, higher level.
[220042]
From KabTV’s “News with Dr. Michael Laitman,” 12/14/2017
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Question: What kind of “jar of oil” exists in the ten right now? How can this be checked?
Answer: This is something that needs to be worked on. If you form a single desire to be connected with one another and direct it toward the Creator right now, then you will feel it. This will be your common desire.
And then you must make it so that this desire senses itself, and you will feel how much it is connected to the Creator.
[351059]
From the Daily Kabbalah Lesson 12/20/25, Hanukkah
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Preparation to the Lesson
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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (11.20.2020)
| Video: Play Now | Download |
Audio: Play Now | Download |
2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, Chapter 2, Item 77
| Video: Play Now | Download |
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3rd part of the Lesson — The Book of Zohar, “Beresheet -1, ‘Let the Earth Put Forth Grass'”
| Video: Play Now | Download |
Audio: Play Now | Download |
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