Question: What is the ultimate purpose of Kabbalah?

Answer: Kabbalah itself does not have a purpose; it realizes the purpose of creation. Creation has a purpose. It has a beginning and an end, and Kabbalah helps us realize this purpose in the swiftest and most benevolent way.

The purpose of creation is the revelation of and state of complete equivalence and connection with the one and only upper force.

The entire universe, everything we can possibly imagine, is governed by one upper force. The goal of creation is for each of us to reveal this upper force to each of us, understand it correctly, draw closer to it, and use it as we wish.

Question: What is the upper force?

Answer: It is the quality of bestowal and love. Like a mother, like parents, it is something very great and benevolent.
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From KabTV’s “News with Dr. Michael Laitman,” 6/2/25

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Comment: Everything we read every day sounds like the same text.

My Response: It is written, “Israel’s prayers have been exhausted,” “David’s prayers have come to an end.” There is no more strength! This stems either from great despair or from a desire for greater adhesion.

Comment: To one degree or another, it all seems the same. We talk about the same thing all the time.

My Response: You see, I have been listening to this for 25 years. I have been talking about it for 20 years, and every time I find something new. You are also being renewed. Nothing changes from the outside. You change; you discern something new. That is what we are talking about.

Otherwise, what else can we talk about when everything can be summed up in one line: “Taste and see that the Creator is good.” There is nothing more to add!
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From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called ‘Good Deeds’ in the Work?”

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Question: Is a transition to a secular worldview necessary when moving from the inanimate stage (Domem) to the vegetative stage (Tzomeach)?

Answer: No, a person does not have to go from being religious at the still level of holiness (Domem de Kedusha) to being secular, to then arrive to Kabbalah. These stages are completely unrelated to one another. There are examples: the Hasidim and the Mitnagdim. In Judaism today, there is a very deep divide.

There are many people who understand that Judaism is in a deep crisis. Unlike what existed a hundred years ago, today all the values, the entire approach, have collapsed. This is clear to many people who, without being organized into groups, study and even get together in small groups to talk about it. I hear from those who call and inquire that this is indeed happening.

There is nothing you can do about it. We are talking about creation, about development, when a person suddenly begins to feel that something is missing in his books, in his way of studying. He may even study Gemara, thinking in spiritual terms, but suddenly, whether he wants it or not, he is “led away.”

He, like us, is brought to a state where he opens a book he did not want to read before—and suddenly, what opens up before him is not a book, but an entire world. I recognize this reaction in people and hope that this is how it will continue. Baal HaSulam and all the Kabbalists of various generations emerged in precisely this way.

Question: But we are talking about individuals. Shouldn’t this become a widespread phenomenon?

Answer: These are not individuals. We are talking about tens and hundreds of people in each generation. Two or three hundred years ago, there were very large groups of people who had attained spiritual levels. Let us remember the Baal Shem Tov and Kotzk. In the time of the Baal Shem Tov, there were thousands of them. There were thousands in every generation. All these Admorim, up until the twentieth century, possessed spiritual attainment, and the books they wrote were, of course, holy books, since they were all Kabbalists.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

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Comment: Almost everyone who studies Kabbalah with us came from secular rather than religious backgrounds.

My Response: We should not confuse the two paths—what is incumbent upon me and what the Creator will do. I am not in control of what comes from above, but I do know what I must do from below. So from below I prefer to be Jewish. What does “Jewish” mean? In one way or another, to belong to the Jewish people in the national sense.

I am not saying that a person must look like someone from an ultra-Orthodox neighborhood of Jerusalem, and adopt that specific attitude to the country, the army, and his responsibilities to the state. However, one still needs to live within the same framework as the people, and our people have no other framework apart from what is called “heritage.” In one form or another, this is necessary.

Suppose someone comes here who has no idea what Passover, Sukkot, or the other holidays are, who knows nothing at all. We need a little more than that. This is what I am talking about, and not about becoming ultra-Orthodox.

Question: To be “traditional”?

Answer: “Traditional,” but genuinely so. The problem with being “traditional” is that the parents are traditional, while the person himself has absolutely no understanding of it. He only does his parents a favor by coming for the holidays. And then the third generation is completely lost.

In short, a person is a “beast.” If he wants to become a human being, fine; we will help him become one. But as a “beast,” it is better for him to be in a good “herd,” in an enclosed place and under good protection. Then he will be well. You can see what happens to people when an entire generation has no boundaries. Look at what is happening.

Do you really think that through their “free development” they have achieved something? Nothing. They think they have brought about a flourishing. What flourishing? There is nothing there. They think that thanks to this they can bring something new to humanity. Nothing will come of it. What else can a person extract from his own skull? What kind of development is this? Nothing is actually happening to them. Ultimately, it leads to prostitution and drugs.

If you could only show me some other solution, but there isn’t one. According to Kabbalah, there isn’t one either. There is nothing for a person to seek in a secular way of life. Nor is there anything to seek in a religious way of life. Rather, a person simply needs to be kept within certain boundaries. You will see how entire nations maintain such boundaries. We are simply unable to do so because our desire to receive is greater.

Do you think anything goes in America? You have no idea what the system is like there. Compare Israeli and American films. American films are full of pride, ideals, and the glorification of America above everything else. Look at the extent to which they are committed to this. Their films are similar to Soviet films, except that they present it in such a form that you do not notice it.

Go to Europe. Do you think you can do whatever you want there? The moral doctrines governing everything are very strict.

With us, however, it is the worst because everyone’s desire to receive is a thousand times greater than that of some gentile abroad. Therefore, an evil arises that can no longer be contained.

In short, a person is a “beast,” and it needs protection for its own benefit. Previous generations have already become convinced of this. I am not saying anything new. In my time there was the generation of the Beatles and the hippies, and what remains of them? What did they accomplish? Nothing. People remained hippies until the age of 30 to 35, and what happened to them? Those who succeeded eventually turned to drugs, while the others suddenly discovered that they had neither a home nor a job, while the rest of the world had moved forward. The same thing is happening with those we are helping break free from drugs.

I am not saying that religious frameworks are necessarily a good thing. I am saying that people nevertheless need some kind of boundaries and some kind of structure. That is essential. After all, we have already been down that road before.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

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Question: Can we expect a mass awakening at the still level of holiness now?

Answer: On a mass scale, this is impossible neither among the secular nor among the religious. What does “mass” mean? A million people, just like that? I do not think so.

It does not depend on us, but it will happen. At each stage there will be more in quantitative terms. For example, if this year a hundred people awaken, then next year there will be a thousand.

Question: So, we cannot do anything directly?

Answer: A direct transition to the masses is impossible. In any case, it will involve individuals, but thousands will emerge from these individuals. For example, out of half a million religious people in Israel, five percent may suddenly feel the need to engage in the inner part of the Torah, making it their primary focus. That is possible.

But these 25,000 people will be acting individually. Hasidism won’t come to you looking for a new path; that simply cannot happen. It is a matter of individual work. A specific religious group may seem to you as a unified whole, but the people within it are at different levels of spiritual development.

It will come; there will be a major crisis in the coming years.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

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Question: What is the difference between studying Rabash’s articles and The Study of the Ten Sefirot (TES)?

Answer: Every lesson should be divided into two parts. The first part involves spiritual work, feelings, attuning one’s thoughts to what should be sought, and focusing on the problem, on the goal. To this end, we first read the articles Rabash wrote for his students. Then we move on to TES after having been awakened by the article and realizing what we want from life, we approach the remedy, that which can help us achieve what we desire.

Thus, the first part is the analysis of the illness, and the second is the treatment. As I immerse myself in the article, I should experience joy, sadness, gratitude, and a request—a whole range of feelings. Mainly, these will be negative sensations regarding what I do not have, what I lack, what I have not yet attained, but desire to attain. These seemingly negative feelings are the revelation of the lack, the need.

Then, once I have that need and begin the study, I seek the one who will heal my illness: “the healer of all flesh.” I want the light that reforms to come. Now I have a basis for my study and  my approach is correct: I demand correction from the study.

Indeed, my study can yield nother other than correction! All this wisdom described here is completely “external,” directed only toward some connection with the material being studied at the animate level. Internally, however, a person must demand one thing: the correcting force.
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From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

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Comment: In religious societies, things are coming to light that are no less bad than those found in secular society.

My Response: Ultimately, the will to receive bursts forth and grows unchecked. Then both religious and secular boundaries lose their significance for the person; they become unrestrained and frenzied.

Nothing can be done about this. Such things, of course, happen both here and there. But it is better to maintain at least something. Perhaps in ten years the conditions will change, but in our time, I think, it is worth it. The main thing is to minimize the damage.

Comment: But Baal HaSulam writes in several places that one who engages in the Torah in its external form causes the greatest damage. He warned about this before the Holocaust.

My Response: Baal HaSulam indeed writes at the end of the “Introduction to The Book of Zohar” that one who engages in the external Torah and does not want to engage in the internal—not that he is unable, but precisely that he does not want to, neglects it, or hates it—causes all the damage, and brings about the worst things in the world. That is correct. But this does not mean that a person must distance themselves from the external Torah. He must engage in both the external Torah and Kabbalah.

Moreover, whether you like it or not, Baal HaSulam writes there as well that those who engage in the external Torah must begin to engage in the internal. He is not speaking about you, not about your guilt, not that you are causing the worst things in the world, not that you must begin to engage in the internal Torah. He is not speaking about you, but about them. Why?

You want to say the following: if they cannot engage in the internal part, then let them abandon the external as well, let them simply be secular; at least in this way we will harm no one. This will not help you. Already today, what they engage in cannot be called the external part in the true sense. Therefore the damage lies not in this, but precisely in the fact that they do not engage in the internal part.

Of course, it is easier to approach a completely secular person with a proposal to study Kabbalah. This will not work with a religious person. However, the problem lies in education, in millions of young people. If you completely free them from studying the Torah or from frameworks suitable for the people, nothing good will come of it.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, Article 14, 1984 “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

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The fact that the level of the people a hundred years ago differed from today’s illustrates a global regression across generations. For example, in the times of the destruction of the Temple, people were very pure. Even the destruction and hatred we speak of back then were then very subtle and pure.

Subsequently, over the course of two thousand years, the desire to receive has increased in every generation; people become more egoistic, and all this evil has surfaced, especially at the advanced stages, because the process develops, not arithmetically, but geometrically.

A leap occurred at the turn of the 19^th and 20^th centuries. Educated people emerged. Why did they suddenly stop being religious? How could this happen? A desire to receive was added from above, which led to a new stage in the soul’s development, and the individual saw how hollow the restrictions dictating their actions and speech truly were.

Their inner part strengthened while their outer part weakened; they were unable to restrain themselves.They cast off these constraints. They were no longer content to remain at the still (inanimate) level of holiness. All this stems from the growing will to receive within the souls.

What is respected among ordinary religious people? A person who faithfully attends the synagogue, observes all the commandments, and presents himself to the public as free from any anxieties, as someone whose life consists of nothing but “simple faith.”

In religious circles such a person is deemed good, wonderful, or even holy. Yet we say that they lack the will to receive and are merely acting according to their nature. Add a bit of ego, a will to receive, and you will see them abandon it all. Thus, whether you like it or not, you cannot leave them as they were 500 or 2,000 years ago. The will to receive is growing, and nothing can be done about it.

Consequently each new generation is worse than the previous one, to the point that “the face of the generation will be like the face of a dog” that barks: “Give me! Give me!” It is impossible to resist this; it is bound to happen, and for now a process of searching and struggle is underway.

However, knowing what happened in the 20^th century allows you to foresee what will happen in the present one, what inner development will take place in people. You will see how with each year the world focuses increasingly on this direction, while everything else collapses. People will suddenly begin to sense that the entire world depends on their inner state.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

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The root of the soul each of us possessed in Adam HaRishon lost its screen after the shattering, yet it continued to exist without it. In any case, even without the screen, it consists of Yod-Hey-Vav-Hey, the four stages of direct light, that must be present in every element of creation, in every desire.

Neither the individual stages nor their combination can be changed. This is impossible because this root represents my origin in Adam HaRishon—the essence of my “self,” my foundation. Anyone who attempts to fight this merely suppresses these elements. The most I can do is not use them.

All philosophies and other ancient methods that persist to this day teach a person how to forcibly master their natural properties so they might feel heroic in their own eyes. But this does not make them a true human being, because they are suppressing their natural qualities rather than transforming them.

These traits cannot be changed, as they lie beyond our control and are embedded in the very foundation of creation. In the past, people tried to change our natural qualities through upbringing, but now they are coming to the conclusion that upbringing should be free of excessive pressure and coercion. Although they proper application of this approach remains elusive, there is a growing understanding that force is ineffective.

When we observe negative traits in a young adult such as outbursts against society or hostility toward everyone and everything, it is often the result of their being pressured at an early age. Now all the “experts” recognize this, but they still have no method for dealing with it.
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From the Daily Kabbalah Lesson 7/16/26, Rabash, “What Should One Do If He Was Born With Bad Qualities?”

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Question: If a person has already embarked on the path of bestowal, how can they accelerate their development?

Answer: Read a lot. At first, they do not understand what the friends are, what the work is, or what is required of them at all. Sometimes people grasp this thanks to their nature, but for some, their nature is not suited to uniting and working with other people. There are people who are simply not adapted to this; by their character, they are more contemplative. Therefore, in the first stage, one needs to read a lot.

Nowadays, the process of development is accelerating, but nevertheless, during the first year a person should grind up various articles and letters of Baal HaSulam and Rabash within himself, , like a meat grinder, and absorb them and repeat them, in order to take in as much material as possible.

Let the person forget, not understand, and not reflect on it; he will reflect on it later, but at first, he is not capable of this. He simply needs to read what is written, open himself up, and fill himself with knowledge. Then it will begin to work within him. Through his initial aspiration, while reading the material, he already establishes a connection with the surrounding light, and when he gains sufficient experience in this—several months, half a year, a year—then he will begin to work well.

For some, it is better instead of all this reading to work in the society, but one is impossible without the other. It is necessary to vary them, and in what proportion depends on the person’s character. Both work for the benefit of the group and study should constitute a certain proportion with each other.

So development can be accelerated, especially at the beginning, by reading a great deal, and then, on the contrary, by working more and reflecting on why I am doing this. At later stages, one needs to work more for the society, because then we encounter difficult questions and problems, the overcoming of which helps us advance.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

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