Question: The dialogue I conduct with myself, trying to understand why I suffer, takes place within my ordinary Kelim. Can I really investigate the source of suffering within them?

Answer: Your dialogue with yourself does indeed take place within ordinary Kelim (vessels). However, because you are working according to the system described by people who have already corrected themselves and attained the state of Gmar Tikun (final correction), you receive from them a force called Ohr Makif (surrounding light).

Naturally, without help from above, you would continue revolving around the same questions with your own intellect and desires and never rise above them. All your investigations would remain on the same plane, as happens with philosophers.

What is the difference between us and them? They use the intellect, but they do not draw the surrounding light upon themselves.

If you study the correct books, the authentic sources, with the intention of attracting the surrounding light, then you begin to utilize a force, a height, that exists above your nature. This is the difference.

If, in your investigations, you rely solely on your own intellect, as philosophers do, then you remain on the same plane. In such a case, there is no correction through the surrounding light. You simply become more intelligent within the framework of this world. But this does not give you the ability to free yourself from suffering or to attain its source.

All that you possess are conclusions reached through reasoning. This is called philosophy; one does not draw the upper force in order to be corrected by it. Drawing the upper force not to dwell with suffering or to fill it, but to attain its source is the work of a human being.

Comment: But a person must know what to ask for.

My Response: There are many subtleties here. When the surrounding light begins to influence us, our request changes. We stop asking for fulfillment and begin asking for correction. We begin to desire to become similar to the light itself, initially without understanding what is happening to us and later with awareness.

The first phase (Behina Aleph) of the four phases of direct light desires to receive and enjoy the light. Yet after some time, it suddenly begins to desire to bestow, just as the light bestows. This is the result of the influence of the upper light upon us.

Without this wondrous property, we would never be able to attain anything.

The difference between the wisdom of Kabbalah and philosophy (as well as all other methods) is that Kabbalah utilizes the surrounding light. From my corrected state, I draw this force, this light, into my present state, because I want to be corrected, because I want to be there.
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From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

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Faith above reason is not an acquisition in the mind but an acquisition of a different ability that does not naturally exist within us. It is another, supernatural channel, a sixth sense, spirituality, the correction of the vessel of reception, the force of Bina. How does one come to it? Through reflection, work, and a series of ascents and descents.

Question: Why do we engage in this if it is known in advance that the Creator does everything?

Answer: Why are you so sure that it is the Creator who does it? For you, all this is merely names, empty words; you do not live in it. It is written that there is an upper force governing everything, that “There is none else besides Him.” So what? You have heard about it, but you do not live within this revelation and do not identify with it.

Yet, identification determines all our thoughts and actions. I feel myself to be a glove worn on the Creator’s hand. He determines everything that happens within me, from the movement of atoms to the movement of thoughts and desires. Every result depends on Him both at the beginning and at the end. This is how I feel the manifestation of the Creator within me.

And if I do not have this, can I say that the Creator is the king? Can I say that I agree with it? Would I myself, without coercion, do the same thing that He does? All of this is empty talk. I do not even know what He does nor do I know who He is.

Therefore, Rabash says that there is the King of the whole world, and there is the King of Israel. Everyone speaks about the King of the whole world: “The Creator is great!”

The King of Israel is attained through a genuine aspiration toward Him—Yashar-El (straight to the Creator). And aspiration means a readiness to cast aside one’s own knowledge and go by faith above reason. This is the difference between the opinion of the Torah and the opinion of the masses.

It is not enough merely to say it. Everyone thinks that they are already in the state of final correction, while the state of Israel is attained through very serious work, by aligning all one’s desires and intentions with the Creator so that they become like His. Only then does one come to a state where he can say that the Creator is the King of the whole world.

What is the world? The world is my entire self, and I have examined it, felt it, and agreed that He leads me. What is this agreement? It is that even if He did not exist, I would still do exactly the same thing. Thus, I myself create the image of the Creator within me. This is called growing from zero to infinity. I grow and attain His level.
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From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

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All our work is carried out only above reason. It is completely absent in the desire to receive. And although Kabbalah is called a science, this science is hidden. It does not stem from the nature of the desire to receive from which all our sciences are built: physics, chemistry, electronics, even psychology (although that is not entirely a science).

But what conclusion can be drawn from all this? No matter how much research we conduct, no matter how much we develop these sciences, they do not change us. We gain no real benefit from them.

Question: So, what does our “strengthening on the path” before the breakthrough consist of? To come to a state above reason?

Answer: Above reason means to receive advice from the Creator, to become included in Him and not in the desire to receive.

If while being within the desire to receive, I imagine some other state, which I call, say, the desire to bestow, it is still the same desire to receive. So, what is to be done? I must receive from the Creator something that does not exist within the desire to receive.

The sages say that all that remains is to carry out the preparation called “strengthening.” I must work with other people who are outside of me, egoistically, and then I will begin to discover that there is a great difference between my attitude toward them and my attitude toward myself. From the recognition of this difference, I will begin to understand who I am.

I have a “laboratory” in this world located within the desire to receive. In our nature, thanks to the shattering of the common soul, a unique possibility exists to see from within the desire to receive an analogy to the kind of difference that exists between the spiritual and material worlds.

It is said that the same opposition that exists between the material world and the spiritual world also exists in your attitude toward yourself and toward others. It is astonishing that within your egoism, you can see this and learn from it.

Nevertheless, if you study this egoistically, then it is psychology: how good I am, how polite I am, and so on. It becomes the kind of thing people like to take pride in: how noble-hearted they are.

But if you study this with the aim of somehow imagining your attitude toward spirituality, toward the Creator, then, as a result of the connection between the branch and the root, there appears within you a certain feeling called the point of recognition of evil.

From this point, you gradually begin striving toward adhesion with the Creator, as Baal HaSulam says: “I am lovesick.” But this comes only from the recognition of your attitude toward the friend.

What can strengthen us in this? The relationship between “I” and the Creator, “I” and divinity.

Question: But is this not concealed?

Answer: It is not concealed. Before my eyes stands a real friend. But if I accept him, then I work with him in order to find the point of my relation to the upper one. Otherwise, I have no other place for work. The reality surrounding me becomes as if a laboratory.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

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There is a science concerning how a Kli (spiritual vessel) senses the upper force acting on it. If this study involves perception at the lowest level, it is referred to as the knowledge of this world, the sciences that exist in this world.

However, everything we study within these sciences is merely the impact of the upper force on the Kli without any change whatsoever in the properties of the Kli itself.

Yet, there is a method that enables one to change the properties of the Kli and bring them into correspondence with the upper force, and consequently the Kli will begin to reveal and perceive the upper force with greater intensity. This method is called the science of Kabbalah, a discipline in which the Kli, by transforming itself, studies what it feels and explores its sensations.

The difference between the science of Kabbalah and the sciences of this world is that the sciences of this world, while indeed studying the sensations resulting from the influence of the upper force on us, do not change the properties of the Kli to align with the upper force; that is, they do not engage in what we term “attainment of equivalence of qualities.”

If, however, the Kli begins to change its qualities, assimilating them to those of the upper force, then the entirety of this process, encompassing both the internal transformation itself and what the Kli perceives and receives from the upper force, is collectively what is known as the science of Kabbalah. This constitutes its fundamental difference from other sciences.
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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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While a person can exist naturally in this world, such existence is impossible in the spiritual since human nature is diametrically opposed to the nature of the spiritual world. A person never knows exactly how he ought to behave there. The conduct that he must follow there seems strange to him, the reverse of what he is used to, incomprehensible to him.

One must really learn this from books by receiving guidance and instruction on how to conduct oneself in this new world and learning from the upper Aba veIma (spiritual father and mother), just as material father and mother teach a child how to behave in this world.

But in this world, a child is taught in a manner consistent with the child’s understanding, whereas the spiritual father and mother must always explain concepts that are opposite to a person’s understanding, things that are contrary to one’s nature, that are unusual and strange.

It turns out that all our sciences and wisdoms are valid and useful only within the framework of our world, on the level that is within the world of Assiya. Any wisdom above this level belongs to the science of Kabbalah. If we study the conduct of the Kli (spiritual vessel) in higher worlds while in this world, that is, we study the science of Kabbalah to the extent that it is possible to study it on our level, then of course the learning process strikes us as strange.

We read essays and pieces of advice by Kabbalists about changing the qualities of the vessels, and they appear utterly unrealistic, unachievable, and useless to us.

These things seem completely far-fetched and naive. We accept them in some fashion, study and listen to the teachings, but at the same time we lack the feeling that this is something real, that it can actually be realized and can fit into a sound mind, into the feelings and qualities of a person who stands firmly with both feet on the ground.

That is why it is so difficult for us to implement the advice of the Kabbalists. We encounter not only natural difficulties on the level of sensation, but it is also hard to accept this with the mind. Their advice does not seem effective to us or able to lead us to anything.

This is what Rabash explains all the time, about those “disagreements” we must operate and transform our qualities so that each of their changes is always against our nature and contradicts our reason. In these changes lies the entire wisdom of Kabbalah.
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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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Comment: You have a very broad mind, but the human brain cannot perceive and sense the entire universe so broadly. There is wisdom in you.

My Response: This is a consequence of spiritual attainment, not because on the earthly level I am intelligent. On the earthly level, I am not Newton or Einstein.

Question: Then where does your vast knowledge come from?

Answer: The fact is that I have a completely different volume of desire. In my desire, I look at everything that happens in this world as a game of little children. I see our world on a level that I can easily grasp, understand it through-and-through from top to bottom and from bottom to top in its entire volume, in all its connections. For me, it is like a sandwich.

I see it consisting of four parts: still, vegetative, animate, and human levels of matter, and see how they interact with each other and gradually develop so that the human level will finally rise upward, into the spiritual world, and pull all the other levels along with it.

I see this purely speculatively, visually, but precisely because I have developed a spiritual Kli, a spiritual desire, within myself. Otherwise, I would not be able to see with such volume and such clarity from top to bottom and, so to speak, manipulate it.

I have spoken with scientists in our world with great minds who contain so much information based on the fact that “someone said,” “someone thinks,” “according to this,” NS “according to that.” They drown in an enormous mass of information, unable to chew it. Because they rely on knowledge, and therefore, it is difficult for them.

Question: But you cannot see through all the states of other people, can you? You are not omnipresent to see everything as if on a plate.

Answer: Yes, I see nature in general. Of course, I do not know all the states, all the metamorphoses, everything that happens and passes through each one. I simply know the general plan of development. I have gone through it myself and therefore understand what the others must go through since the path of the individual and the path of the whole are absolutely identical.

I know the nature of all transformations and changes, and therefore, it is no secret to me. I do not know a person’s private states; I am not a psychic who can look at another person and say what he is thinking, like Wolf Messing.

Kabbalah, by the way, does not give such abilities at all (to do some kind of extrasensory tricks in our world, perform various stunts, add twenty-digit fractions, numbers, and so on). It does not allow seeing the past or seeing the future in a private sense; it simply gives the general system of all development. You feel how you pass through this system, and understand from what you are now going through, how it must develop further.

You do not enter private souls. And why is that needed? What difference does it make what I might see in others?

Question: So, you recall the states you went through, and only because of this can you understand what is happening with a person?

Answer: Of course, only from my own experience and only up to the degree on which I am today. If you ask me about what is above this degree, I can only guess, I am not certain, absolutely not certain.

Moreover, all my experience tells me that all this is absolutely incorrect. On the contrary, if you tell me: “What do you think: will it be this way or that way,” I can tell you anything, and it will still be unpredictable.
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From KabTV’s “I Got A Call. Reason and Feelings” 10/5/10

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Comment: Please comment on some of Albert Einstein’s quotes.

Only those who attempt the absurd can achieve the impossible.

My Response: Yes, the impossible is the absurd. One who tries to reach something through completely absurd actions, agrees with them, and rises above his reason, which in Kabbalah is called “faith above reason” and that person can truly move forward. All others are in a state of degradation.

Faith is also knowledge, only each time it stands above me.

Question: So do you not accept earthly logic?

Answer: Earthly logic is animal logic. What I can grasp with my mind, whatever it may be, is animal mind, animal logic.

Einstein was great because, although he was not a Kabbalist, he thought like one. That is, I accept nature against my reason: “Such-and-such speed, such-and-such mass—can it change? It changes.”

Mass changes. How can it change? It just does.

Time can flow backward. Why? We do not know why, but let us accept that it can. What we perceive through our senses should not be taken a priori as an eternal constant.

Anyone who wants to see immediate results of his work should go into shoemaking.

Answer: Yes, that is well said. It is good when you do something and see the result right away. You even get paid. You finish your day, make a pair of boots, earn a few rubles, have a drink, eat, go to bed, and snore peacefully.

Comment: But that is what a person wants—to check a box: “The day was spent well.”

My Response: That is what the animal inside us wants. The animal in each of us desires only that! To lie down on a featherbed, snore, and that is it.

Question: So you say that is an animal state? And the human state is not like that?

Answer: A human being cannot be satisfied with that. There is nothing you can do. You were created so that you cannot be satisfied!

Question: But still, is there rest in life?

Answer: No, there is no rest in life. It all depends on a person’s nature. You might want it, but no—and actually, on the other hand, you would not even want that! How could you want it?!

Everyone knows that something is impossible. Then comes a fool who does not know this—and he makes the discovery.

Answer: And the most important thing is that everyone tells him how it should be done, but he cannot, he disagrees. He does not want to do it that way.

Question: But those who tell him that know it is impossible?

Answer: Yes, yet he still does it in his own way, twists it differently, and as a result he opens a new path.

Question: So do you think that science should, in essence, be entered by fools?

Answer: Science should be entered by those who can deny science, and by doing so, advance it each time.

After all, science itself, in principle, progresses through faith above knowledge, just like Einstein, like Tesla, although we know little about him. These are the kinds of revolutionaries I mean.

I do not know with what weapons World War III will be fought, but World War IV will be fought with sticks and stones.

Answer: Absolutely right. I completely agree with him!

I do not think that humanity will restrain itself in the next world war, if it happens. It depends only on whether the Jews fulfill their historical function. If they unite, then it will not happen and we will reach unity by a good path. If not, then through immense suffering—ours and the world’s.

Question: Do you think that humanity, in the next war, if it happens, will not restrain itself from using weapons of destruction?

Answer: That it will not restrain itself—absolutely! The only question is to what extent it will not.

Because there are people who say that limited nuclear wars are possible, but I cannot imagine anyone being able to hold back.

After all, nuclear weapons are now in the hands of many countries that are quietly sitting and waiting.

I am afraid Einstein is right. If there is a world war, it will push humanity back by many, many thousands of years.
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From KabTV’s “News with Dr. Michael Laitman” 2/26/18

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Question: Why did Baal HaSulam have a special respect for materialistic psychology?

Answer: Because at the level of our world it explains everything correctly, only, along with the rest of the problems of our world, it reaches a dead end.

What can we do in the world with our current psychology? We study the human being by all possible means, are ready to invest billions of resources and efforts, and still achieve nothing because we do not imagine the inner world of a person.

Psychology is like a tool that I want to open a person up with, look inside, dig into, like into a computer or some engine, and find out how he works, how I can correct him, adjust him, adapt him to myself, understand what his problems are, and so on.

But in fact, psychology does not help me with this. It is like trying to use a screwdriver and a hammer to get inside some modern mechanism made of all sorts of electronic circuits to figure it out. It is impossible to work this way.

However, we cannot act otherwise because our egoism, through which we look at a person and study him, is very one-sided and base. It does not allow us to understand their incentives, resources, causes, and problems. We see that psychology is unsuitable for children, for adults, for married couples, for anybody. We do not understand people and cannot figure them out. This is the main problem of our society: we do not know what we need.

Naturally, Kabbalah completely replaces psychology. It uses it where possible and then develops it further, since psychology cannot develop itself. Therefore we welcome materialistic psychology, but from there we must already advance it into the realm of Kabbalah.

Comment: By the way, many people who have studied psychology or continue to study it are interested in Kabbalah.

My Response: Naturally, I am sure that in the future all psychologists and philosophers will come to the study of Kabbalah because here they will find answers to the questions that psychology cannot answer.
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From KabTV’s “Basic of Kabbalah,” 12/13/18

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All people lie, but it’s not scary, no one listens to each other.

My Response: The scary thing is that they do not listen. That is true.

To listen means to realize, to understand. Not necessarily to agree but to understand what the other means, why he has such a worldview.

Comment: To let him a little bit inside you?

My Response: No, not even to let him in. Enter into him and understand how he acts, how he thinks. It may well be that his way of thinking, his approach to life is correct. Try to argue with him, to align with him somehow, and so on.

That is what it means to listen to another. Listening means, first of all, to understand.

Question: Do you think people listen to each other or not?

Answer: No. Egoists cannot listen to each other. They are initially tuned to clearly satisfy their egoism.

Question: Meaning, only to push through their own opinion?

Answer: Not only their opinion but to achieve whatever I desire. That is the foundation of all of my behavior, and no one can move me from it. Only under the impact of enormous suffering can I somewhat change my opinion; still egoistically, leaning one way or another, and again continue to move egoistically.

Comment: This, in principle, is the cause of absolutely all troubles—people do not listen to others.

My Response: That is how we were created. After all, we come from the shattering of the common soul, the common desire. Therefore, in each of us there is an egoistic desire that acts only within itself. Each of us lives inside himself.

Comment: If a person heard that this is the result of his egoistic nature, would that be the beginning of a small shift?

My Response: No, it will not help. To hear is not enough; that is the point.

Here, upper forces of nature are necessary, hidden forces within nature that could help us become different, the opposite of our present state. And that requires a whole method.

Question: Do you think Einstein understood that there are hidden forces of nature?

Answer: He did not understand the possibility of changing man.

Everything should be made as simple as possible, but not simpler.

My Response: That is correct. Because we cannot imagine how simple, near, and opposite to us the upper world is, the world of bestowal, of love, when we perceive everything in connection and not in separation, in isolation from one another.

Comment: We say: “Love, it is so simple! Let’s unite, let’s love each other.” And you say: “It is not so simple!”

My Response: No. I say: “It is not so simple,” because we are not capable of doing it.

We should not keep falling into the same trap again. Besides, love is not what we define in our world as love—some hormonal, psychological, or sexual satisfactions. No.

What is meant is the connection of people among themselves in inner unity, when we feel that not our bodies (bodies as if disappear), but we ourselves are inwardly interconnected, that some kind of inner joining, merging takes place, and this creates a new community, an inner, spiritual one. In this inner, spiritual community, we begin to feel ourselves living as if in another bubble, in a new world.

Question: Is this love?

Answer: This is achieved by love. Such a connection is called love.

If a cluttered desk is a sign of a cluttered mind, of what, then, is an empty desk a sign?

Question: You often speak about the perception of reality. An empty desk, what does that actually mean?

Answer: It is an allegory. In general, a person who has no inner thoughts, no struggle, no constant confusion, no constant searching, he does not move forward, does not develop. He must always doubt himself and constantly investigate.

Question: Is this what you call life?

Answer: Yes. But when we look at such a person, we think: “He probably does not know anything. He is probably unsure.” In reality, it is the opposite.

Animal-like peace kills everything. That, of course, is terrible! We hope that the Creator will watch over us and not let us have peace.
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From KabTV’s “News with Dr. Michael Laitman,” 9/24/24

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Comment: Einstein’s quotes are quite simple and at the same time very deep. Please comment, what exactly he means.

Strive not to be a success, but rather to be of value.

My Response: Only in this case can you achieve true success. It is not by comparing yourself with other people, but by comparing yourself with nature: how you can truly reveal it, know it, and be in harmony with it. To be in harmony with nature, that is the meaning of life.

If you want to live a happy life, tie it to a goal, not to people or things.

My Response: There is really nothing to add here; it is so true. Not to things, of course. And not to people, because people themselves are tied to things.

That means you must detach yourself from everything, determine your upper goal, and strive only toward it. At the same time, try somehow to explain to others, to direct them toward the same goal. This is what Einstein did all his life.

The only thing that interferes with my learning is the education I received.

My Response: Any education, in principle, confines a person within certain boundaries, not letting him break free from them.

But on the other hand, you cannot do without it. Yet, you must somehow act so that education does not limit you. This is what is meant by the saying: “Train a child according to his way.” Guide him in such a way that he develops himself.

A question that sometimes drives me hazy: am I or are the others crazy?

My Response: It is better to say that I am crazy. Well, what would change because of that?

Still, I believe that my “madness” will contribute something to the world, somehow shake it, someday help, leaving such a mark that people will then find it easier to reach the goal of creation.

Question: In this case, are you speaking about yourself?

Answer: Of course. How else could I speak in his place?

Comment: Let’s be honest; people consider you not crazy, but not quite reasonable, not understanding what is going on.

My Response: I do not understand what is going on? On the contrary, I am ready to talk with anyone. Politicians and scientists come through this studio.

Comment: But your proposals that we need to change man discourage them. “He cannot be changed!” they say.

My Response: Yes, they are right, by our corporeal methods. In this, I fully agree with them.

But there is another method by which man and humanity can be changed. Here, nothing can be done, we will be obliged to do it. Otherwise, on the brink of death, humanity will agree anyway.
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From KabTV’s “News with Dr. Michael Laitman,” 9/23/24

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