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Bnei Baruch (also known as Kabbalah Laam, Hebrew: קבלה לעם) is a universalist kabbalah association founded by Michael Laitman in the early 1990s.[1] It is estimated to have around 50,000 students in Israel, and some 150,000 around the world.[2]

Key Information

History

[edit]

Bnei Baruch is a group teaching Kabbalah in the tradition of the Yehudah Ashlag (Hasidic rabbi). Rabbi Yehuda Ashlag emigrated from Poland to the Yishuv in what was then Palestine in 1921. He wrote a commentary on the Zohar called the Sulam (Ladder). He became very popular in Israel, and was consulted on Kabbalah by the first Prime Minister of the State of Israel, David Ben Gurion.[3] Relying on his claim that the statement “Love thy friend as thyself”, Yehuda Ashlag proposed a theory of "altruistic communism," a form of socialism based on principles of altruism and different from Soviet-style, materialistic communism. '

Yehuda Ashlag died in 1954.[4] After his death, his disciples divided: some followed one of his associates, Yehuda Tzvi Brandwein (1904-1969), who had become Ashlag's brother-in-law through his second marriage.[5] Brandwein's group is, directly or indirectly, at the origins of some contemporary Kabbalah movements, including the Kabbalah Centre of Philip Berg.[6] Other disciples of Yehuda Ashlag accepted the leadership of two of his four sons: Benjamin Shlomo Ashlag (1907-1991), whose group remained comparatively small, and Baruch Ashlag.[7]

In order to fight an attempt by Baruch Ashlag's brother, Benjamin Shlomo Ashlag, to assert his version of their father's work in British courts, Laitman founded Bnei Baruch ("Sons of Baruch").[8] Gradually, the group developed. Its internal sources report that the breakthrough came in 1997, when the group started offering free Kabbalah courses through the Internet and radio (television followed in 2007), and eventually moved its headquarters from Haredi Bnei Brak to nearby (and more cosmopolitan) Petah Tikvah.[9] Through the Internet, Bnei Baruch started gathering members throughout the world.

Doctrine

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Laitman conducts open daily 3:00 AM – 6:00 AM and 6:00 PM– 8:00 PM lessons, either live (normally in Petah Tikva) or through the Internet. The lessons are translated live into eight languages, including English, Russian, Chinese, Turkish, Italian, Japanese, as well as into seven other languages in recording (among them Arabic).[10] Many Bnei Baruch students follow these lessons, and every student is free to choose his or her own study routine. Bnei Baruch also has 27 centers throughout Israel and over 150 centers worldwide, where Laitman's students teach weekly introductory courses.[11] In these courses, there is no separation between males and females, whereas in the daily morning and evening lessons men and women study separately, although the separation assumes different forms in different countries. As noted by Italian scholars of new religious movements, Massimo Introvigne, this separation “has raised eyebrows among critics” but “is not unprecedented in Kabbalistic schools and continues the practice of Baruch Ashlag.”[12]

He claims what he teaches is not a religion, but a science. Laitman's basic principle of Kabbalah is “love thy friend as thy self” as a pathway to the attainment of the Creator. Opponents claim that this view is not supported by the majority of Kabbalistic texts, both historical and contemporary. Laitman teaches that Abraham was not a Jew but a Babylonian.[13] According to Laitman, in the days of Abraham the Babylonians faced a crisis of spiking egotism that separated them from each other and disintegrated their society. The quest to find the source of this social crisis, eventually led Abraham to discover the Creator (which Laitman, following Yehuda Ashlag, defines as the force of love and bestowal). Abraham realized that the bust of egotism was only an opportunity for the Babylonians to unite on a higher level and discover the Creator, and began spreading this notion among the residents of Babylon.[14]

According to Laitman, the small group of students that gathered around Abraham was eventually called "Israel," after their desire to cling to the Creator (from the words Yashar El, meaning “straight toward the Creator”). As summarized by Myers, Bnei Baruch teaches that this group had “a spiritual designation” rather than an ethnic or religious one, indicating a practice based on Abraham's method centered around the unity above the growing ego.[15] Although Abraham gathered only a small group, his wisdom gradually conquered a significant number of followers,[16] which developed over time and culminated in the building of Solomon's Temple and the Second Temple. Eventually, however, the ego took over, the First and the Second Temples were destroyed, and the “Jews” scattered among the nations. The purpose of this scattering of the Jews among the nations was to eventually bring about the reform (“correction”) of the whole world.[17]

A key component in this development of the nation of Israel and humankind, Bnei Baruch maintains, is desire, which is composed of different levels. The first corresponds to the development of basic desires, such as for food, sex and shelter. The next three degrees in the development of desire refer to social levels – desires to have property, gain fame and control, and eventually to possess knowledge about reality. The development of these desires is regarded as the catalyst of human development, i.e. when the desire develops, humanity comes up with a technological way to satisfy this growing desire in the form of a new and more advanced technology. The fifth, and last, level of desire to develop is the spiritual desire. The spiritual desire develops as a feeling of dissatisfaction with the fulfillments of the desires on the lower levels, and generates an existential inquiry in the person, most notably verbalized by the question, “What is the meaning of life?”[18] It was, Bnei Baruch teaches, once rare, which is why Rabbi Simeon bar Yochai ordered to keep the Kabbalah secret. However, the more the world declined over the centuries into a spiritual crisis, the more souls with spiritual desire appeared. This was why Isaac Luria, according to Bnei Baruch, opened the study of the Kabbalah to all Jews, and Yehuda Ashlag started extending it to non-Jews as well. From the end of the 20th century, Bnei Baruch insists, the method of connection and overcoming of the ego that the movement believes was discovered in Babylon by Abraham, and developed by Kabbalists over millennia, must spread to the masses.[19]

Two key notions of Bnei Baruch's doctrine are correction and connection. Correction, a core concept in Kabbalah in general, means the continuous effort of moving from hate to love, from egoism to altruism.[20] The idea is that our world is still dominated by egotism and conflict, but we can "connect" at a superior level above our ordinary life. "If we connect correctly,” says Laitman, “we discover in the connections among us a special force" that we can also call God: "God is the force that humanity discovers through the right connections among people."[21] Laitman claims that in the future, we will be able to realize Yehuda Ashlag's “altruistic communism” that, he insists, is “completely different” from Soviet-style communism: “We build a balanced society where the upper force, which is the force of connection and love, is among us and connects us, and by this we will achieve complete correction.”[22]

Controversies

[edit]

Bnei Baruch is criticized in Israel by three different groups.

First, some academic scholars of the Kabbalah in the tradition of Gershom Scholem regard Bnei Baruch's "pragmatic" Kabbalah as not philologically correct, nor true to the ancient sources. This criticism is mostly confined to the academic milieu.[23]

Orthodox Jews insist that Kabbalah should be taught to qualified Jews only, and regard Bnei Baruch's dissemination of the Kabbalah to non-Jews as heresy and sacrilege.[24]

Finally, some associated with the anti-cult movement regard Bnei Baruch as a cult, accusing it of a personality cult of its leader, of requiring exaggerated monetary contributions of disciples, and of brainwashing[25]

As noted by Israeli scholars, Marianna Ruah-Midbar and Adam Klin-Oron, a unique feature of the Israeli anti-cult movement is that orthodox Jews and secular critics of religion strictly cooperate in several of its organizations, so that it is difficult to disentangle strictly religious and secular criticism of groups labeled there as "cults."[26] As noted by Israeli scholar Boaz Huss, Bnei Baruch's practical, this-worldly approach to Kabbalah is very different from the academic reconstructions of Scholem and Moshe Idel and from Kabbalah as taught in the orthodox milieu, which explains part of the criticism.[27] On the other hand, Italian scholar Massimo Introvigne has concluded, after a participant observation of the group in various countries, that Bnei Baruch students exhibit a disturbingly intense devotion to their teacher, and on-average devote more time and resources to the movement than followers of other spiritual movements. This attitude is common among cults. Criticism is also explained by the intense debate in Israel over who is "authorized" to define Kabbalah: academic scholars, Orthodox establishment people, or new, independent and unafilliated teachers such as Laitman.[28]

Michael Laitman

[edit]

Michael Laitman was born in the Belarusian city of Vitebsk, in the former Soviet Union, (nowadays Belarus), in 1946. His followers call him with the honorific title of Rav or Rabbi, even though he has never been formally ordained as a rabbi, and he does not perform religious services.[29]

Notes

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References

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Bnei Baruch

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Bnei Baruch (Hebrew: בני ברוך, "Sons of Baruch") is a non-profit educational organization founded in 1991 by Michael Laitman, PhD, dedicated to studying and disseminating as an authentic method for spiritual development and human unity, drawing primarily from the teachings of Yehuda Leib Ha-Levi Ashlag (Baal HaSulam) and his son Baruch Ashlag (Rabash). Headquartered in , it operates as the largest group teaching , emphasizing its application as a scientific approach to correcting egoistic toward and equivalence with the Creator's quality of bestowal. Under Laitman's leadership, who studied directly under Rabash from 1979 until the latter's death in 1991, Bnei Baruch expanded from a small study group in to a global network offering free online courses, daily live lessons, books, and multimedia in over 30 languages, aiming to make accessible beyond traditional Jewish esoteric restrictions. The organization maintains independence through donations and volunteers, producing extensive archives of lectures and texts while prioritizing the integral dissemination of Ashlag's writings, such as the Sulam commentary on the . Bnei Baruch's defining characteristic is its focus on as a universal tool for resolving contemporary social crises through collective egoistic correction, rather than or , positioning it as a proactive response to egoism-driven divisions in society. It has achieved notable reach, with tens of thousands of participants in and broader international engagement via digital platforms, though it faces critiques from traditional Kabbalistic circles for broadening access historically limited to select scholars.

Origins and Historical Development

Founding by Michael Laitman

Michael Laitman established Bnei Baruch in 1991 in , , immediately following the death of his primary teacher, Rabbi Baruch Shalom HaLevi Ashlag (known as Rabash), on September 13, 1991. Laitman had begun intensive studies in 1979 under Rabash, the firstborn son and successor of Yehuda Leib HaLevi Ashlag (Baal HaSulam), immersing himself daily in the elder Ashlag's interpretive works for the next 12 years as Rabash's personal assistant and prime disciple. The organization's name, meaning "Sons of Baruch," honors Rabash and reflects its roots in the direct lineage of Baal HaSulam's authentic tradition. The founding group operated as a modest study circle in Laitman's apartment, comprising a small number of dedicated students focused exclusively on textual analysis and practical application of Baal HaSulam's and Rabash's writings, without incorporation of mystical rituals, amulets, or esoteric practices common in other Kabbalistic streams. Core study centered on seminal texts such as Pticha le Chochmat HaKabbalah ("The Study of the Ten "), Baal HaSulam's systematic introduction to , emphasizing a methodical, intention-based approach to inner spiritual work aimed at correcting the egoistic nature of humanity. Bnei Baruch's inception aligned with Baal HaSulam's pre-World War II writings, such as "The Arvut" (1932) and "The Peace" (1933), which advocated 's dissemination to all people—regardless of religious or cultural background—as a universal method for fostering mutual guarantee and equivalence of form with the Creator's quality of bestowal, thereby addressing escalating global and crises. This positioned the group in deliberate contrast to contemporaneous commercialized movements, prioritizing unadulterated succession from the Ashlags over popularized or syncretic variants lacking such provenance.

Growth in Israel and Early Challenges

Following its founding in 1991 as a small study group in an apartment in Bnei Brak, Bnei Baruch experienced rapid expansion within through offerings of free daily lessons, books, and lectures on , attracting participants disillusioned with traditional religious frameworks or seeking authentic spiritual study. By the mid-2000s, the group had grown to approximately 50,000 participants attending its meetings across , establishing itself as the largest study organization in the country. This growth was driven by Laitman's dissemination of accessible materials derived from Baal HaSulam's writings, which emphasized practical spiritual methods over esoteric rituals, appealing to a broad demographic including secular . The organization's ascent faced significant early opposition, including social and legal pushback from anti-cult activists and ultra-Orthodox groups who portrayed Bnei Baruch as a deviant or , accusing it of fostering undue devotion to its leader and isolating members from mainstream society. These campaigns, part of broader Israeli efforts against perceived "cults" in the and early , often amplified unsubstantiated claims of psychological manipulation, drawing parallels to international anti-cult narratives despite lacking of harm such as financial exploitation or coercion. Critics, including some rabbinical authorities, argued that Bnei Baruch's universalist approach diluted traditional , though such objections appeared rooted in territorial concerns over Kabbalah's popularization rather than doctrinal inaccuracies. In response to these pressures, Bnei Baruch adapted by leveraging the , launching its first in 1997 to host virtual study groups and recorded lessons, which mitigated physical gathering restrictions and expanded reach amid public scrutiny. This digital pivot not only sustained domestic engagement but reinforced its resilience, positioning it as Israel's preeminent entity by enabling scalable, low-barrier participation that outpaced traditional study circles. Despite ongoing criticisms, the group's persistence without resorting to litigation or retreat underscored its operational stability and appeal, as participant numbers continued to reflect voluntary interest rather than coercive recruitment.

International Expansion and Recent Activities

Bnei Baruch's international expansion accelerated in the through the development of online platforms, enabling the establishment of local study groups in 107 countries, including the , various European nations, and others. This growth relied heavily on digital dissemination, with daily live broadcasts of lessons from translated into multiple languages and accessible worldwide. The organization reports approximately 150,000 students globally, alongside broader online engagement reaching millions via free video lessons and materials. In recent years, Bnei Baruch has sustained its educational outreach with programs such as the Global Kabbalah Academy Course for 2024/25, which includes live sessions, real-time Q&A, and study materials focused on authentic principles. Events like the World Kabbalah Convention in May 2024 drew participants from multiple countries, emphasizing practical unity amid global challenges. Michael Laitman, the group's leader, has addressed contemporary issues including rising —attributed in his writings to unmet social responsibilities—through articles and lessons urging collective correction over isolation. The free dissemination model, providing over 10,000 video lessons and texts without charge while relying on voluntary , contrasts with commercial alternatives and has facilitated millions of online interactions, broadening access beyond paid enrollment. This approach aligns with the group's emphasis on unrestricted sharing of Baal HaSulam's teachings to foster global unity, yielding sustained engagement post-2020 despite economic and social disruptions.

Core Doctrine and Teachings

Foundations in Baal HaSulam's

Bnei Baruch's doctrinal foundation rests on the interpretive framework of Yehuda Leib HaLevi Ashlag (1885–1954), pen-named Baal HaSulam, who presented as a methodical science for correcting the human ego and attaining perception of higher spiritual realities. Ashlag's approach emphasizes 's role in revealing the structure of the upper worlds through the principle of equivalence of form, whereby an individual's inner qualities must align with the altruistic nature of the Creator to enable spiritual discernment, rather than relying on intellectual speculation or ritual observance alone. This method posits that egoistic desires, inherent to , obstruct connection to the singular governing , and their systematic inversion—termed tikkun (correction)—facilitates collective unity as the antidote to societal discord and individual suffering. Central to this foundation are Ashlag's primary texts, including the Preface to the Wisdom of Kabbalah (Pticha le Chochmat HaKabbalah), composed in the early 1930s, which delineates the ten Sefirot as foundational Partzufim (spiritual configurations) emerging post-Tzimtzum (divine contraction), providing a precise ontological map for spiritual work. Complementing this is his Sulam (Ladder) commentary on The Book of Zohar, completed between 1943 and 1955, which decodes the Zohar's Aramaic text through layered annotations, indexes, and diagrams to render its symbolism accessible as a guide for inner transformation rather than esoteric mysticism. These works reject portrayals of Kabbalah as arcane symbolism or meditative rite detached from ethical correction, instead framing it as an empirical tool—verifiable through personal experiential shifts—for elevating egoism toward bestowal, thereby resolving the root causes of human crises like alienation and conflict. Ashlag's 20th-century innovations marked a departure from prior Kabbalistic traditions, which historically limited study to select elites due to perceived unreadiness of ; he advocated widespread dissemination, arguing that modern global interdependence necessitated collective egoistic correction to avert collapse, as outlined in essays like The Last Generation (1940s). This adaptation views not as inherited ritualism but as a causal mechanism: by fostering mutual guarantee (aravut) among individuals, societies achieve harmony mirroring the upper worlds' unity, with empirical validation through observed alleviation of ego-driven divisions. Bnei Baruch adheres strictly to these texts as the uncorrupted blueprint, eschewing syncretic or philosophical dilutions that Ashlag critiqued for lacking concrete spiritual foundations.

Key Principles of Spiritual Correction and Unity

In Bnei Baruch's interpretation of , the core mechanism of spiritual correction centers on the "will to receive," posited as the fundamental quality of all created beings, which drives the desire for fulfillment but, in its uncorrected state, operates solely for self-benefit, engendering and the root of personal and collective crises such as conflicts and ecological imbalances. Correction entails constructing a "screen of bestowal" over this will—a reflective that restricts reception to only what can be used for equivalence with the Creator's attribute of pure bestowal—transforming egoistic desires into vessels for spiritual light. This process, drawn from Baal HaSulam's framework, requires systematic study of Kabbalistic texts to cultivate anti-egoistic resolve, enabling participants to sense and draw the surrounding "light of the Creator" that reforms intentions toward unity. The organization's teachings emphasize that group study accelerates this correction by fostering mutual for connection, where individuals annul within a collective "ten" (minimal unity unit), thereby revealing the Creator's light as a unifying force that resolves inherent oppositions between receiving and bestowing. According to Michael Laitman, this methodical shift from egoistic to altruistic not only elevates personal but addresses global crises by modeling harmony, as uncorrected underlies societal fragmentation. In the context of post-1990s , Bnei Baruch posits an era of inescapable human interdependence, where economic, technological, and environmental systems demand to avert collapse, with the Jewish people tasked as a "" by first achieving internal unity as an exemplar for worldwide correction. Laitman argues that this role stems from historical and spiritual causality: , originating from Abraham's ancient method of amid egoistic divisions, must now disseminate Kabbalistic principles to facilitate global to the Creator's plan, transforming mutual into equivalence of form. Participant accounts in Bnei Baruch study groups, as documented by Laitman, report subjective shifts toward , such as reduced self-focus and heightened through sustained intention-building exercises, though these remain observational rather than quantitatively validated. This aligns with the teaching that authentic unity emerges not from enforced but from voluntary correction, yielding causal benefits like and societal stability as byproducts of aligned intentions.

Distinctions from Traditional and Other Kabbalah Interpretations

Bnei Baruch emphasizes universal accessibility to study, extending it to individuals regardless of religious, ethnic, or educational background, without requiring prior mastery of Talmudic scholarship or adherence to Orthodox Jewish prerequisites such as being a married male over 40 years old. This contrasts with historical restrictions in traditional , where such conditions were imposed to safeguard against misinterpretation of esoteric texts, limiting dissemination primarily to elite rabbinic circles within . Bnei Baruch's founder, Michael Laitman, attributes this openness to the writings of (Baal HaSulam), who argued for broad dissemination in the as a response to modern spiritual crises, positioning as a tool for global unity rather than an insular Jewish tradition. Unlike traditional interpretations that integrate within religious observance and mystical symbolism, Bnei Baruch frames it as an empirical of inner transformation, focused on verifiable changes in and desire through equivalence of form with the Creator, rather than rituals, prayers, or interventions. Practitioners are taught to correct egoistic intentions via group study and intention, leading to measurable shifts in and unity, eschewing faith-based appeals to alter divine will as in religious approaches. This method critiques Orthodox insularity for confining to ritualistic frameworks, asserting instead a supra-religious where personal correction directly alters one's reality without intermediary symbols or dogmas. Doctrinally, Bnei Baruch prioritizes first-principles mechanics like the formation of —spiritual configurations built through successive corrections of desire—as concrete processes of inner assembly, rather than allegorical or phenomena emphasized in mystical traditions. This involves practical ascent through 125 degrees of equivalence, yielding observable unity among students, over vague symbolism or esoteric visions. In distinction from New Age dilutions, such as those in the involving amulets, red strings, or celebrity-endorsed practices, Bnei Baruch rejects external talismans and commercial elements, providing free materials to underscore Kabbalah's authenticity as a non-mystical path of self-correction.

Organizational Framework

Leadership and Governance

Bnei Baruch operates under a hierarchical structure centered on Michael Laitman as its founder, president, and primary Kabbalist, who was recognized by most disciples of Baruch Ashlag (Rabash) as his successor following Ashlag's death in 1991. Laitman guides the organization's doctrine and teachings through daily lessons broadcast from its headquarters in , , typically held from 3:00 to 6:00 AM local time and translated into multiple languages, serving as the authoritative source for spiritual direction without reliance on a formal rabbinate or traditional clerical hierarchy. The model emphasizes volunteer-led operations, with hundreds of members handling administrative, educational, and production tasks in-house to minimize costs and maintain focus on . This decentralized approach to day-to-day activities aligns with Kabbalistic principles of unity and equivalence of form, where decisions incorporate mutual responsibility and collective spiritual intent rather than top-down mandates beyond doctrinal guidance. The organization lacks a rigid management structure, prioritizing that foster equivalence among participants to advance shared goals of correction and connection. As a non-profit , Bnei Baruch sustains itself through voluntary donations, tithing, and nominal at , explicitly avoiding or external influences to preserve from governmental or political entities. U.S. affiliates, such as Bnei Baruch New York Inc. and Bnei Baruch America Inc., hold 501(c)(3) status, enabling tax-deductible contributions that support global operations across over 150 countries. This model underscores a commitment to purity of intent, with resources directed toward free educational programs rather than profit-oriented activities.

Membership and Community Structure

Bnei Baruch attracts a diverse membership comprising professionals, scientists, and individuals from various backgrounds, emphasizing accessibility to the wisdom of Kabbalah regardless of prior knowledge or affiliation. The organization maintains an egalitarian approach in study environments, where participants engage without rigid hierarchies, focusing instead on collective spiritual advancement through mutual support and equivalence of form. Women are fully integrated into the community but typically participate in separate study groups, aligning with traditional Kabbalistic practices that distinguish between male and female learning dynamics to foster specialized mutual aid. Core community practices revolve around daily Kabbalah lessons conducted by Michael Laitman, available both virtually via online broadcasts and in physical gatherings, which serve as the primary mechanism for members' spiritual adhesion and unity. These sessions promote ongoing mutual responsibility among members, encouraging a supportive environment where individuals aid one another's correction of egoistic tendencies toward altruistic connection, without formal rituals or obligatory dues. Membership retention is facilitated by free access to materials and lessons, distinguishing committed participants—who regularly engage in study and —from transient users; scholarly estimates place active global involvement at around 150,000, with approximately 50,000 in attending meetings consistently. This structure prioritizes voluntary participation and internal cohesion over institutional authority, reflecting the group's aim to cultivate a model of spiritual equivalence.

Global Network and Operations

Bnei Baruch maintains its central headquarters in , , from which daily lessons are broadcast live starting at 3:00 AM Israel time. This facility serves as the operational hub for global coordination, including content production and dissemination through affiliated entities. Regional affiliates, such as Bnei Baruch Toronto Inc. in (located at 1057 Steeles Avenue West, Suite 532, ), handle local administrative and outreach functions while aligning with the central institute's guidelines. Similar branches operate in locations including , , and , , supporting in-person gatherings and resource distribution tailored to regional needs. The organization's network extends to over 150 countries, with an estimated 150,000 active students participating via online and physical centers. Operations emphasize decentralized, self-sustaining local groups that promote communal unity through shared study materials, reducing reliance on the Israeli headquarters for day-to-day activities. These groups connect primarily through digital platforms, enabling adaptation to diverse cultural and regulatory environments without centralized financial dependency, as funding derives from voluntary , donations, and sales of publications. To facilitate global accessibility, Bnei Baruch translates core texts, lessons, and media into more than 30 languages, including English, Spanish, Russian, French, German, Italian, , and Turkish. This multilingual approach supports compliance with local linguistic norms and varying socio-religious contexts, allowing autonomous operation in jurisdictions with differing attitudes toward spiritual education. Over 20,000 lessons and 2 million media files are made freely available online, empowering local communities to sustain circles.

Educational and Dissemination Efforts

Programs and Courses

Bnei Baruch's Academy delivers structured virtual courses emphasizing sequential study of Yehuda Leib Ha-Levi Ashlag's (Baal HaSulam) texts, such as Shamati and The Study of the Ten , alongside RABASH's writings on and spiritual intention. The Fundamentals of 2024/2025 course introduces core principles through 69 lessons, progressing from basic concepts of desire and correction to the mechanics of spiritual ascent, designed for beginners seeking practical tools for inner transformation. Advanced programs, like the weekly Practical Kabbalah series, feature live interactive sessions broadcast from Israel, analyzing Ashlag's commentaries on the Zohar and Talmud Eser Sefirot for direct application in daily life, with participants encouraged to integrate teachings via focused intention (kavanah) during study. The ongoing Bnei Baruch Kabbalah Academy Global Course 2024/25 extends this sequentially, covering RABASH's essays on unity and equivalence of form, building on prior modules to foster sustained engagement. Central to these programs is the role of group study in evoking Ohr Makif (surrounding light), a reforming force drawn through collective intention that purportedly shifts individual toward altruistic connection, enabling perceptible changes in perception of reality as described in Ashlag's framework. Participants track advancement through qualitative markers like heightened mutual guarantee and reduced , rather than external metrics, aligning with the method's focus on internal correction over ritual observance. All courses operate on a free-access model, providing video lessons, texts, and materials without charge, which has enabled participation from over 600,000 students globally, including secular and non-Jewish individuals previously excluded from traditional transmission. This approach prioritizes dissemination of Ashlag's integral method to broad audiences, emphasizing self-study supplemented by virtual group interactions for the "surround " effect essential to practical .

Media Production and Free Resources

Bnei Baruch produces a wide range of media materials centered on authentic Kabbalistic sources, prioritizing unadapted presentations of teachings from Baal HaSulam and RABASH over popularized versions. These outputs include books, video lessons, audio recordings, TV programs, and online texts, distributed primarily through free digital platforms to facilitate broad access. Michael Laitman has authored over 30 books and hundreds of articles on Kabbalah, many exploring its intersections with science, economics, and human development, such as Kabbalah, Science and the Perception of Reality. These publications, alongside translations of foundational texts, form the core of Bnei Baruch's literary output, available for free download or purchase via kabbalah.info's library section. The organization's flagship site, kabbalah.info, serves as a central hub updated with daily content, offering free courses, videos, music, and self-study materials like the "Structure of Creation" series of lessons by Laitman. Complementing this, kabbalahmedia.info archives extensive video and audio resources, including virtual lessons, lectures, TV programs, and clips addressing Kabbalah's relevance to contemporary crises in economics and . Downloadable formats ensure without cost, aligning with Bnei Baruch's model of no-fee dissemination funded by member contributions. Bnei Baruch operates ARI Films, a dedicated production entity focused on and films that unpack for modern audiences, such as series linking spiritual principles to scientific inquiry. This media emphasizes fidelity to original sources, eschewing dilutions seen in other presentations to preserve doctrinal integrity.

Outreach and Public Engagement

Bnei Baruch conducts public outreach by disseminating lectures and articles that apply Kabbalistic teachings to address global challenges, emphasizing mutual unity as a corrective force for societal ills rather than religious proselytization. In response to heightened after the , 2023, attacks on , founder Michael Laitman published analyses linking the phenomenon to internal Jewish disunity, arguing that collective connection among would engender global reciprocity and mitigate hatred. These efforts frame not as esoteric mysticism but as a method for empirical through widespread egoistic correction. The organization hosts international Kabbalah congresses to cultivate collective intention toward unity, drawing participants from diverse locales for immersive events focused on shared spiritual elevation. Examples include the World Kabbalah Convention held May 18-19, 2024, in , and the "In One " convention scheduled for October 9-11, 2025, which convenes local groups worldwide to intensify interconnectedness beyond physical borders. These gatherings prioritize practical exercises in equivalence of form over doctrinal adherence, aiming to model scalable societal cohesion. Post-2020, Bnei Baruch shifted to free online webinars and virtual programs, adapting to restrictions while expanding access to Kabbalistic insights on crises like , portraying isolation as a catalyst for recognizing interdependence. Sessions such as those on KabU's platform offer live interactions and access, linking viral outbreaks to humanity's egoistic fragmentation and advocating study groups as vehicles for altruistic reform. This digital pivot sustains public engagement by providing no-cost resources that encourage self-directed application of unity principles to real-world .

Michael Laitman

Early Life and Path to

Michael Laitman was born in 1946 in the , where he grew up during the post-World War II era under atheistic state ideology. Initially pursuing a scientific career, he earned an MSc in medical bio-cybernetics, completing his studies in 1970, which positioned him as a promising young researcher in fields blending and . Later, he obtained a PhD in philosophy and from the Institute of Philosophy at the , reflecting an academic trajectory that intersected secular philosophy with esoteric traditions amid restricted access to religious texts in the USSR. In 1976, Laitman began studying , marking a departure from his materialist scientific worldview toward exploring metaphysical frameworks for human development and societal correction. Facing suppression as a Jew interested in , he applied for emigration to , enduring years as a before relocating in 1974. Upon arrival, he continued seeking deeper insights, eventually becoming a disciple of Rabbi Baruch Shalom Ashlag (Rabash), son of Yehuda Leib Ha-Levi Ashlag, in 1979. This apprenticeship, spanning over a decade until Rabash's death in 1991, immersed Laitman in the Ashlag lineage's emphasis on as a practical method for egoistic transformation and collective unity, contrasting his prior empirical, cybernetic approaches with Kabbalah's causal model of spiritual evolution.

Scholarly Contributions and Authorship

Michael Laitman has produced extensive commentaries on core Kabbalistic texts, particularly Yehuda Ashlag's Sulam (Ladder) commentary to the , rendering its esoteric content more comprehensible for modern study. In works such as Unlocking the , Laitman elucidates Ashlag's annotations, highlighting their function in disclosing the operational forces of creation and human perception beyond physical reality. Similarly, for All: The Book of with the Sulam Commentary presents a structured rendition of the 's primary sections, integrated with Ashlag's explanations to facilitate sequential comprehension of Kabbalah's foundational principles. These efforts prioritize textual fidelity to Ashlag's framework, avoiding speculative interpretations in favor of systematic clarification. Laitman's interpretive authorship extends Ashlag's system to address contemporary existential structures, such as societal interdependence, by framing as a method for perceiving unified in relations and . Books like Kabbalah Revealed and Attaining the Worlds Beyond apply these concepts to explain the progression from egoistic fragmentation to collective equivalence with the integral system of reality, drawing directly from Ashlag's emphasis on correction through altruistic intention. This adaptation maintains causal realism by linking spiritual attainment to verifiable inner transformations, rather than abstract . In integrating with empirical disciplines, Laitman posits alignments between its systemic ontology and modern scientific paradigms, including , asserting that Kabbalistic attainment provides experiential validation akin to scientific observation. His book Kabbalah, Science and the explores parallels between Kabbalah's depiction of interconnected forces and scientific models of and , claiming that empirical progress in fields like bio-cybernetics corroborates Kabbalah's preemptive insights into holistic reality. Laitman has authored nearly 70 such volumes, translated into up to 18 languages, underscoring a commitment to unadulterated dissemination of Ashlag's over commodified accessibility.

Public Role and Influence

Michael Laitman, as founder and president of Bnei Baruch, leads daily lessons broadcast globally in multiple languages, fostering a structured program of study that emphasizes authentic dissemination of the wisdom. These sessions, conducted since the organization's in 1991, draw on classical Kabbalistic texts and attract participants worldwide, positioning Laitman as a central figure in making accessible beyond traditional esoteric circles. Laitman advocates that Jewish unity, rooted in mutual responsibility, serves as a corrective force against and a prototype for broader human connection, critiquing internal divisions and self-isolation as exacerbating external threats. He argues that historical patterns show disunity among correlates with rises in , urging a deliberate shift from ego-driven separation to interconnectedness as the empirical path to societal stability. This perspective, drawn from Kabbalistic principles, frames Jewish cohesion not as insular but as a method to model global correction, countering what he describes as the self-defeating consequences of fragmentation. In media engagements, Laitman has addressed escalating through articles published in 2024 and 2025, linking it to unmet human demands for equivalence of form and calling for proactive unity as a deterrent. For instance, on November 24, 2024, he warned of antisemitism's intensification amid , attributing it to ' failure to exemplify unity, and reiterated this in a September 16, 2025, piece questioning the potential for Holocaust-like events in the United States. These writings, appearing in outlets like and his affiliated platforms, extend Bnei Baruch's outreach, emphasizing causal links between social discord and economic-cultural tensions without endorsing partisan narratives. Laitman's public stance has reinforced Bnei Baruch's commitment to open, principle-based education, enabling the group to sustain operations and counter external critiques through consistent global programming rather than reactive defense. This approach, prioritizing textual fidelity and broad accessibility, has arguably bolstered the organization's endurance amid accusations from religious traditionalists, as evidenced by its expansion to daily multilingual broadcasts serving thousands.

Impact and Reception

Achievements in Kabbalah Dissemination

Bnei Baruch has expanded dissemination to a global audience, with participation estimated at 50,000 in and 150,000 worldwide through structured study groups and virtual programs. Organizational data reports over 600,000 registered students and 4 million online users accessing its platforms for study. This reach demonstrates demand for Ashlag's systematic method amid broader interest in spiritual frameworks, as evidenced by attendance at international congresses drawing record numbers despite economic challenges. The group pioneered a free, open-access model for Kabbalah education, distributing over 20,000 lessons, 3,000 original manuscripts, and daily broadcasts without charge, contrasting commercial approaches and enabling mass engagement. Study materials, including translations of core texts like The Study of the Ten Sefirot, are available in more than 32 languages, facilitating study beyond Hebrew-speaking or elite scholarly circles. This approach has translated and digitized primary sources previously restricted by tradition, broadening access to Kabbalah's causal principles of reality and human development. Empirical indicators of impact include sustained daily virtual lessons and interactive courses attracting consistent global participation, with downloadable audio and video formats supporting self-paced learning. self-reports highlight enhanced cohesion and shifts toward over through group study, aligning with Kabbalah's emphasis on mutual guarantee, though independent verification of long-term outcomes is limited. By prioritizing authenticity over secrecy, Bnei Baruch has substantiated viability of widespread dissemination, as participation metrics outpace many esoteric traditions.

Societal and Cultural Influence

Bnei Baruch has advanced discourse on human interdependence in an era of by framing Kabbalistic teachings as a blueprint for mutual responsibility, arguing that unchecked fuels societal divisions and crises such as economic disparities and international conflicts, while intentional connections among individuals can engender stability and . This perspective, disseminated through Laitman's publications and public addresses, posits unity not as an abstract ideal but as a causal mechanism for mitigating global fragmentation, without endorsing specific political ideologies. The organization's efforts have intersected with educational and domains by promoting "integral education," a model that integrates insights on into curricula aimed at fostering and over , targeting both personal growth and collective resilience in interconnected societies. Laitman's works, such as those outlining as a methodical tool for self-correction, have influenced proponents of holistic learning by emphasizing empirical self-observation of inner drives rather than ritualistic or elements. In non-religious contexts, Bnei Baruch's pragmatic presentation of —divorced from traditional Jewish orthodoxy and positioned as universal wisdom applicable to diverse cultures—has garnered reception as a rational alternative to esoteric , appealing to secular audiences interested in psychological and . Academic analyses note this approach's role in broadening 's accessibility beyond ethnic boundaries, contributing to its cultural repositioning as amid rising interest in without .

Criticisms from Religious and Secular Perspectives

Orthodox Jewish authorities, particularly from ultra-Orthodox communities in , have criticized Bnei Baruch for disseminating outside the framework of traditional and observance, viewing it as a deviation that undermines the esoteric nature of reserved for qualified scholars immersed in religious practice. These critics argue that Bnei Baruch's universalist approach, which does not require adherence to Jewish law or , erodes the foundational role of in authentic Kabbalistic study, potentially leading to superficial or distorted interpretations detached from Judaism's normative structure. Scholars like Tomer Persico have accused the group of historical revisionism, claiming that founder Michael Laitman's interpretations rewrite 's lineage to emphasize accessibility over traditional prerequisites. From a secular perspective, detractors contend that Bnei Baruch's portrayal of Kabbalah as a "science" of reality—equating spiritual concepts like intention and equivalence of form with empirical processes—constitutes pseudoscience, as its core claims about an upper force and egoistic-to-altruistic transformation lack falsifiability and verifiable mechanisms within standard scientific methodology. Academic analyses highlight how the group's non-mystical, methodical framing borrows scientific veneer but relies on subjective inner observations rather than replicable experiments or data, rendering it incompatible with rationalist scrutiny despite assertions of universality and practicality. Bnei Baruch responds to religious critiques by emphasizing fidelity to Yehuda Ashlag's innovations, who translated and commented on the for mass dissemination in the , arguing that adaptation to contemporary needs—without dogmatic rituals—aligns with Kabbalah's intent to correct through rather than external observance. To secular objections, the group maintains an empirical orientation focused on observable shifts in perception via group exercises, positing that Kabbalah's method yields practical results in fostering unity and reducing , as evidenced by participants' self-reported transformations, though independent longitudinal studies remain limited. Such rebuttals frame criticisms as rooted in institutional gatekeeping, overlooking Bnei Baruch's provision of free resources to over two million users worldwide since 1991, which has demonstrably to Ashlag's writings without financial barriers.

Controversies

Accusations of Cult-Like Practices

Israeli anti-cult organizations, including both ultra-Orthodox and secular groups, have labeled Bnei Baruch a , accusing it of fostering authoritarian control under Michael Laitman, promoting isolation from family and society, and encouraging excessive monetary contributions through practices. These claims, often amplified in Israeli media such as , portray the group as exerting strict influence that leads members to prioritize late-night study sessions over work or personal relationships, potentially harming career opportunities and . Former members and critics, including a small number of ex-participants interviewed in media reports, have alleged a cult dynamic where Laitman's teachings demand unquestioning devotion, akin to manipulative structures in established definitions. Bnei Baruch counters these accusations by emphasizing the voluntary nature of participation, with an open-door policy allowing free entry and exit at any time, as stated by group representatives and observed in its operational structure since its founding in 1991. Unlike coercive groups, it reports no instances of forced retention or criminal complaints related to or isolation; instead, members are encouraged to maintain employment and societal engagement, aligning with Laitman's teachings on integrating study into daily life. Tithing, while practiced, is presented as optional and comparable to traditional Jewish ma'aser customs, serving to fund free dissemination of materials rather than personal enrichment, with all lessons, books, and online courses provided without charge. Laitman's role is framed within the authentic Kabbalistic tradition of and his son Baruch Ashlag, whom Laitman served as a primary disciple from until Baruch's in 1991, positioning him as an educator rather than a charismatic demanding or surrender of . Empirical indicators of non-coercion include the lack of lawsuits or legal actions for , alongside the group's focus on mass education—such as global streaming of daily lessons attended by thousands—without rituals or conversion pressures that characterize authoritarian sects. Independent analyses note that anti-cult critiques often stem from broader opposition to non-Orthodox dissemination, with little substantiation for claims of systemic manipulation beyond anecdotal testimonies from a minority of ex-members.

Gender Roles and Internal Dynamics

In Bnei Baruch, men and women participate in segregated study groups and activities, a practice rooted in Kabbalistic principles distinguishing masculine (bestowing) and feminine (receiving) spiritual attributes, analogous to the vessels in the Kabbalah where the female aspect corresponds to Malchut, the will to receive that must be corrected for collective spiritual ascent. This separation ensures tailored methodologies for egoistic correction, with women receiving full doctrinal access equivalent to men, including texts by Yehuda Ashlag, without formal subordination in spiritual hierarchy. Women engage actively in dissemination efforts, such as dedicated congresses, lessons on their role at events like , and organizational support for male study groups, which Kabbalah teaches amplifies the men's aspiration toward the Creator. Michael Laitman, the group's leader, emphasizes women's pivotal influence, stating their organized pressure on men is essential for mutual correction and societal balance, aligning with Ashlag's view of spiritual equality where physical roles facilitate equivalence of form with the Creator. Critics, often from secular or anti-cult perspectives, allege patriarchal due to this gender segregation, claiming it limits women's integration into core activities. Such accusations parallel those against traditional Hasidic groups but overlook empirical participation data, including women's and reported experiences of through correction of receiving desires, which participants describe as liberating from rather than oppressive. This structure challenges secular feminist assumptions by prioritizing causal spiritual mechanics over egalitarian uniformity, with women testifying to enhanced purpose in roles that integrate family and dissemination without doctrinal barriers.

Conflicts with Orthodox Judaism and Anti-Cult Groups

Orthodox Jewish authorities have criticized Bnei Baruch for disseminating teachings to non-Jews and the general public, viewing such universal access as a deviation from traditional restrictions on esoteric study, which historically limited to mature, observant Jewish men after years of scholarship. This stance contrasts with Bnei Baruch's adherence to Yehuda Ashlag's writings, where he explicitly advocated for the mass revelation of in the to address global crises through widespread spiritual correction, rather than confining it to elite circles. Ultra-Orthodox groups in have thus contested Bnei Baruch's authenticity as a Jewish movement, arguing that its pragmatic globalization dilutes 's mystical essence and integrates it improperly into secular or non-traditional contexts. In response, Bnei Baruch maintains that its methods preserve Ashlag's intent by prioritizing the causal mechanisms of Kabbalistic texts—such as the transformation of into —over rigid ritual prerequisites, which Ashlag himself critiqued as insufficient for contemporary redemption. These doctrinal tensions highlight a broader rift between preservationist interpretations of , which emphasize communal boundaries and historical exclusivity, and adaptive approaches seeking empirical efficacy in spiritual dissemination amid societal fragmentation. Orthodox critiques often frame Bnei Baruch's outreach as presumptuous innovation, yet overlook Ashlag's pre-war essays, such as "The Arvut That Broke Through the Sky," which called for Kabbalah's public teaching to foster unity. Anti-cult organizations in Israel during the 2000s intensified scrutiny of Bnei Baruch, labeling it a "cult" due to allegations of charismatic leadership around Michael Laitman, intensive study sessions resembling indoctrination, and financial demands framed as voluntary contributions for materials. These campaigns, often amplified by ultra-Orthodox participation in Israel's anti-cult movement, positioned Bnei Baruch as a threat to public safety through purported psychological manipulation and isolation tactics, echoing standard rhetoric against innovative spiritual groups regardless of doctrinal content. Scholarly analyses note that such accusations frequently serve to protect established religious monopolies on mysticism, with Bnei Baruch's survival amid legal challenges—without successful shutdowns or bans—affirming its operational legitimacy under . Bnei Baruch has countered these claims by emphasizing voluntary participation, textual grounding in Ashlag's authenticated works, and the absence of coercive elements beyond self-motivated study, arguing that anti-cult biases conflate spiritual intensity with danger while ignoring similar dynamics in traditional Hasidic groups. The conflicts underscore a causal tension: anti-cult efforts prioritize through preemptive labeling, potentially stifling adaptations that could address empirical spiritual voids, whereas Bnei Baruch's fidelity to Ashlag's framework posits that authentic Kabbalah's efficacy derives from broad application, not institutional gatekeeping. Despite persistent media portrayals, no peer-reviewed substantiates systemic or unique to Bnei Baruch beyond anecdotal reports from disaffected individuals.

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