The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.

Daily Morning Lesson August 28, 2026

Part 1: Rabash. What Is the Work of Man, in the Work that Is Attributed to the Creator? Article No. 31, 1988.

Reader: Hello everyone! In the first part of the lesson, we will learn from a recorded lesson from the 2nd of October, 2002 based on the lesson, What Is the Work of Man in the Work That Is Attributed to the Creator? What Is the Work of Man in the Work That Is Attributed to the Creator? We will start from the words, In the work, we should interpret; we have twenty-five minutes.

Reading: (00:53) What Is the Work of Man, in the Work that Is Attributed to the Creator?

In the work, we should interpret that when a person enjoys something and blesses for it, there is a matter of renewing the faith here. That is, when a person says the blessing, he must believe that the Creator has given him the pleasure, which falls into the category of “His desire to do good to His creations.” Therefore, in corporeal pleasures, too, the pleasure that the Creator wants to give to the creatures is clothed, as well, since only the Creator sustains everything, as it is written, “And you sustain them all.”

However, as long as a person is unfit to feel who is his provider, the Creator dresses in corporeal dresses, meaning that only in inferior dresses, which animals, too, can enjoy in these dresses, and the speaking can also feel pleasure in them.

In these corporeal pleasures, in which man feels delight and pleasure like animals, there is room for choice. That is, it is possible to say here that all the pleasures in these dresses are nature. That is, they say that there is no leader to nature, and from this it follows that all the secular people do not want to believe that there is a leader to nature, since they have clear proof within reason that it is as they say.

Some believers say that they are going above reason. That is, although it makes sense to say that everything is only nature, still, they are devout believers and have faith in the sages, who say that there is a Creator who leads the good. It follows that the fact that the Creator dresses in corporeal pleasures and they receive delight and pleasure is enough for them to lead a happy life, and they have no need to know if there is a leader to nature, for what will this add to our pleasures?

Instead, they want to increase the pleasures by increasing the dresses, such as more money, more respect, and more food and drink. The reason they have no need to search perhaps there is a leader to nature extends from the verse, “A slave in abandonment is content,” as our sages said, that one does not want to take upon himself any enslavement from anyone. Rather, a person wants to be free and not be enslaved to any person. It follows that when a person seeks to find tactics to know that there is a leader to nature, if he takes upon himself the view that there is a leader, then he must follow the commandments of the leader and will have to say that there is reward and punishment. Thus, it is better to say that nature is without a leader. By this he can lead a life of abandonment.

It follows that the fact that the delight and pleasure in Torah and Mitzvot are hidden from us is deliberate, so there will be room for choice, since in Torah and Mitzvot, it cannot be said that there is no leader, for who is the Giver of the Torah and Mitzvot?

However, who awakens to choose and believe there is a leader to nature? When a person calculates that it is impossible that a person, who is the speaking level, will have the same level of life as animals, that is, they cannot accept that they do not have a more important role in life than animals, they begin to search for a purpose to their lives.

It is as our sages said about Abraham, who asked, “Is there a city without a leader? Promptly, the leader of the city appeared before him and said to him, ‘I am the leader of the city.’” That is, he saw a city lit up, meaning he saw the world, which is called ‘a city,’ where everyone was suffering. He said about this, “Is there a city without a leader?” Certainly, nature does not afflict the world without a leader to nature. Thus, he began to search for the leader. Promptly, the leader appeared before him and said, “I am the landlord of the World.”

We see that there must be an awakening by the lower one. He needs to want to know and feel that there is a leader to nature, and crave Dvekut with Him, and do whatever he can, although he sees that it is hard for him to see this within reason that nature’s leader is good and does good, since he sees that he himself is devoid of delight and pleasure. Also, when he examines the world, he sees that the whole world is in suffering and poverty, both in corporeality and in spirituality. Yet, he must believe with faith above reason that the Creator leads the world and that He gives to the whole world only good.

It is as Baal HaSulam says (Shamati, Article No. 1), that one must believe above reason that the Creator leads the world in private Providence by way of “The Good Who Does Good.” Although within reason he sees the opposite, he should know, “They have eyes and see not.” As long as one has not been rewarded with entering the authority of the Creator and annuls his own authority, a person cannot see the truth.

Thus, we see that when a person enjoys in this world, meaning in the will to receive pleasure for himself, although this desire comes from the Creator, meaning that this was the only desire of the Creator—that the creatures will enjoy abundance—it follows that when a person enjoys, he does the will of the Creator.

Therefore, why does he need to bless the Creator? Was the intention of doing good to His creations because the Creator needs to be blessed? where blessing is about blessing the Giver that there will be blessing in everything he does.

We should ask, Does the Creator need to be given blessing and success? This applies only to the creatures, who are weak, and therefore need blessing and success in what they cannot obtain through their own work, for they are powerless. But how can you say this about the Creator?

Yet, as we learned, with respect to the correction of creation, there was the matter of Tzimtzum and concealment so the lower ones could receive and there would be no shame upon the reception of the pleasures.

In this regard, we can discern two things: 1) the act, meaning a person receives pleasure; 2) the intention, meaning the reason. That is, who makes him receive the pleasure, which is called “an act”? At that time a person contemplates so as to see who and what caused him pleasure, his enjoyment. He sees that any pleasure depends on the yearning for the matter. We attribute this to our nature, meaning that the Creator has given us a desire and yearning to receive pleasure from something from which we can derive pleasure. When a person calculates, he sees that this separates him from the Creator. That is, he sees that reception removes him from the work of the Creator because of the disparity of form. This, in turn, forces him to draw nearer to corporeality, and the main meaning of corporeality is that he takes upon himself to work for his own benefit. Man is called “corporeal,” and not for the sake of the Creator, and the Creator is regarded as “spiritual.”

For this reason, it is upon man to put an aim on the act of pleasure: 1) He should believe that this pleasure he is receiving comes from the Creator and from no other source. 2) He should intend to bestow, and say that since the Creator wants the creatures to receive pleasure, he is doing the Creator’s will. Otherwise, if he cannot aim to benefit the Creator, he is willing to relinquish this pleasure.

However, one does not achieve this work at once. This is called “blessing the Creator.” That is, through the work of bestowal, it is considered that a person gives the Creator Kelim [vessels] so He can bestow pleasure upon the person. Since the Tzimtzum was not to bestow into the vessels of reception, now it will be possible for the Creator to bestow, since the Tzimtzum has been removed from them because now he is receiving not for his own sake, but for the sake of the Creator.

For this reason, now we can say that a person who blesses, meaning that while receiving pleasure, he intends that his pleasure is that by doing the Creator’s will, whose desire is to do good to His creations, this is regarded as blessing the work of the Creator. In other words, since the work of the Creator is to bestow upon the creatures, by aiming to bestow, there is power above to bestow unto the lower ones, since now the lower ones are not removed by the reception. On the contrary, now it is apparent that they are adhered to the Creator.

The proof of this is that the abundance can spread in the Kelim that are fit to receive, since the Kelim will remain in Kedusha. It follows that through the blessing, he causes the expansion of abundance to the lower ones.

By this we will understand what we asked, What is the gravity of the blessing? Apparently, he does more harm than other transgressions. But according to the above, the meaning of the blessing pertains to the qualification of the Kelim, so the Creator will be able to give to the lower ones delight and pleasure, and that abundance will not be detrimental to them. That is, they will not be pushed away by the reception of delight and pleasure from Him, due to disparity of form, as it is known that disparity of form causes moving away from the Creator.

It follows that one who does not bless for the pleasure, meaning he does not aim that it will be in order to bestow, causes the prevention of the abundance from above. It follows that it is as though he causes the Creator not to be able to carry out the purpose of creation, which is to do good to His creation.

As said above, there are two actions in man: 1) that which comes from the Creator, which is the desire and yearning for pleasures, 2) the act that we attribute to the creature, which is the intention to bestow. We attribute this to the lower one, who should aim in order to bestow.

It therefore follows that there are two conditions under which the Kli will be fit to receive the abundance and remain in Dvekut while receiving the abundance: the act and the aim. Also, there is partnership in building the wholeness of the Kli: 1) the Creator, 2) the creatures.

This is as it is written in The Zohar (“Introduction to The Book of Zohar,” Item 67): “‘And to say to Zion, ‘You are My people.’’ Do not pronounce ‘You are My people [Ami]’ with a Patach in the Ayin, but ‘You are with Me [Imi],’ with a Hirik in the Ayin, which means partnering with Me. As I made heaven and earth with My words, as it is written, ‘By the word of the Lord the heavens were made,’ you, with your words of wisdom, have made new heaven and earth. Happy are those who exert in Torah.”

This means that through the Torah, whose light reforms him, they can achieve the degree of annulling their own authority, and everything a person does will all be in order to bestow contentment upon his Maker.

Accordingly, if a person does not give his part to the Kli, which is the second part, called “desire to bestow,” he thereby causes the abundance that should come to the lower ones through the work of the lower one, by not giving the intention, the abundance delays because of him. In other words, by not giving the blessing, the connection of upper and lower is missing, since the upper one is the giver and the lower one is the receiver. Hence, there is disparity of form between them and they have no Dvekut, so how can the abundance come to the lower one?

Therefore, when there is a connector, meaning that the lower one also wants to be a giver like the upper one, the abundance can flow onto the lower one because of the connection that exists between them. Without this connection, it is as though he steals the nourishments that his father and mother should give to the children—that man steals and the children have nothing to sustain them.

In other words, if he enjoys and does not bless, it means that he did not give the intention for the sake of the Creator. Therefore, he has taken the pleasure, which is reception, and gave it to the Sitra Achra [other side], who take all the reception in order to receive, and this nourishes them. Had he aimed to bestow through the blessing, the Kedusha would have been nourished by this, meaning that through it, abundance would be added to the worlds of Kedusha. By acting without the aim, he has given strength to the Klipot.

We could ask, What does it mean that he corrupted the world, since he did not corrupt his self? Also, what is the connection between him and the entire world? We should interpret as our sages said (Kidushin 40b), “Rabbi Elazar Bar Rabbi Shimon says, ‘Since the world is judged by its majority, and the individual is judged by its majority, if he performs one Mitzva [commandment/good deed], happy is he, for he has sentenced himself and the entire world to the side of merit. If he commits one transgression, woe unto him for he has sentenced himself and the entire world to the side of sin.’”

We therefore see that through his sin, one person robs the nourishments that should reach the entire world. For this reason, one who does not bless robs his father and his mother. That is, the abundance that they should give him, and what his father and mother should give to the entire world, he prevents this from them. It follows that he has corrupted the world to their Father in heaven.

This means the abundance and nourishment that their father in heaven should have given to the whole world, he robs this force that should have been received in order to add Kedusha throughout the world, and hands that power to the Sitra Achra. Every reception in order to receive that the lower ones perform adds power to the Sitra Achra, and every aim on an act that he intends in order to bestow causes addition of abundance in the Kedusha.

Now we can understand the gravity of “He who enjoys in this world and does not bless.” As said above, it is the intention, for only through the blessing, abundance is added in all the worlds and abundance reaches the whole world.

Hence, if a person’s intention is only to bring contentment to the Creator and not for his own benefit, he does not mind the amount of pleasure. He only looks at the amount of passion with which he wants to delight the Creator, since through the yearning to delight the Creator, he causes equivalence of form at the root of his soul. This, in turn, causes more abundance to be drawn, since the upper one wants to give more than the lower one wants to receive, and only vessels of bestowal are missing. It follows that by overcoming in bestowal, great abundance is extended. For this reason, we need not ask to have great lights, only try to have big vessels, which are vessels of bestowal.

It is as we interpreted, that our sages said, “Why is it written, ‘For this is the whole of man’”? And he replies, “Rabbi said, ‘The whole world was created only for this,’” meaning for fear of heaven, as it is written, “What does the Lord your God ask of you? Only fear.” Fear is as he says in the Sulam [Ladder Commentary on The Zohar], that he is afraid he will not be able to bestow upon the Creator. “And this is the whole of man,” meaning this is all that man should do, meaning offer Him vessels of bestowal. The rest, meaning the lights, the Creator gives. This is the meaning of “Everything is in the hands of heaven but the fear of heaven.”

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Reader: We will now continue through the recorded lesson from October 2nd, 2002.

M. Laitman: (25:56) You heard a part of the article, What Is the Work of Man, meaning the work that is attributed to the Creator. Second part of the article from page sixty-one and this is an article from Volume Three of The Rungs of the Ladder, page fifty-four, portion of Devarim, Ekev. There is something still between the Creator and the created being, some action which can be ascribed to the person, attributed to the person and that is called fear. If a person acquires this fear, then everything else besides, he receives from above, everything else is ready above, ready to pour down onto him, onto the person. But it's only to the extent that he has fear that things pour down to him: abundance, perfection, eternality—every good abundance. Everything is ready, waiting for him and only the vessel is missing, which is called fear. That vessel, Rabash calls, The blessing, as by the blessing the abundance comes from above – reflected light, screen – and opposite that he says, Stands the Sitra Achra, the other side.

In truth, the work with the Sitra Achra is very, very interesting, very interesting work; the Sitra Achra is not interested in just receiving, that's not its root. Just to receive, that is the will that the Creator created, the nature of the Sitra Achra. And opposite that, also in holiness because these qualities always stand one opposite the other, the nature of it is to steal, enjoying theft. Many times I saw—I worked in many different places—a person takes home some work to do during his work hours. He enjoys it doubly, he doesn't work and, in that time, I see you all understand me, in that time you do something else so it adds to the flavor, right? Stolen waters are sweeter, stolen waters, it is written. Why, it’s water, what you take from one domain to another, there's additional pleasure in that. There's this joke about an Italian princess sitting on her porch eating ice cream and saying, Too bad this isn't sinful because if it was also a sin then the pleasure would have been several times bigger, greater! We see that the matter of theft is, it's a very special thing, transferring something from one domain, from one authority to another, and this stems from the upper roots. The shattering of the vessels took place and vessels entered into one another, and then the work is double, to emerge from one authority, one domain. And to enter into a different, a second domain, and from that, there is additional abundance and that's the abundance that the created being needs to discover.

M. Laitman: (29:46) Meaning, if I just receive in my regular vessel whatever enters into it, that's the light of Nefesh; if I bring it out from one authority to another, if I work forcefully against it, then this multiplies—the light becomes living waters. That's the difference between a thief and a robber and one who just takes. There are many tiny distinctions in this. As the Sitra Achra perceives pleasure, specifically, from stealing from holiness, in the same way there is a commandment in the Torah to steal from the Gentiles – it's very strange that it's written that way, how can you interpret it, right? The commandment to steal from the Gentile means that you move something from one authority to another. Meaning, it works in both directions, both directions because a shattering of the vessels took place and then everyone is mixed together, that's how it is. And you could say that from this, the intention was born, the intention is born from that because it's not that I want to receive something into this vessel. But what matters is how I receive it, in what way I move it, I receive it, I take it. I pull. I draw what I want to have in my vessel, if it truly comes on the account of. Well, someone else, if I take it from another, meaning if I take advantage of the other, the Sitra Achra, then there's holiness in that. If I just want to fill this lack, it's not even the Sitra Achra, it's just within the realm of this world, it's not called holiness yet. Meaning, these two systems have to exist, holiness and the shell, Klipa, specifically, so that in the conflict between them, the opposition between them, they both earn their spirituality. Because if we could attain the lights without taking them out of the Sitra Achra, the other side, they would have been small lights. And because we bring them out from the domain of corruption, Tuma’a or impurity and we move them by force to holiness. Then there is NRNHY of NRNHY in them, that's the matter of the theft there, it's a very great thing in spirituality, opposite the sin, against the sin, right? The sin provided the opportunity to enter into NRNHY of impurity and then there is an opportunity to take from there and to be awarded with NRNHY of holiness, right?

From this, we can understand what the action is, that Rabash says, What is the action or, rather, What is the work of man in the work that is attributed to the Creator and also what is attributed to the person? The person's intention to bestow upon the Creator, despite the struggle against the Sitra Achra, the other side, that in essence is the action. Meaning, in order to recognize the measure of bestowal, we need to recognize the opposing forces very well, the forces that fall. And, then, a person through them, the person brings out of them, extracts from them, his ability to bestow, he builds his bestowal, it's double gains. Maybe if you ask, I'll have more words, but here, the issue is about how to profit by using the other side. Meaning that through the shell we gain the ability for that work and as an outcome, we gain the upper NRNHY.

Student. (34:40) He explains here how we need to aim?

M. Laitman: We could put it this way: the same way as the Creator created the will to receive which is opposite His desire to give. He later created in us the system of the shell opposite His image. By this, He gave us the opportunity to live in the will to receive in the shell – just the will to receive is just the will to receive, it's like His will to give, right? Let's say I have the will to receive, it was simply created, it's not good or bad, and opposite it, the light of Nefesh. What He gave to the will to receive by inserting into it His qualities through the shattering of the qualities of the Creator, entered into the will to receive in their opposite form. And they allowed the will to receive not to just remain the will to receive but, rather, become the shell, meaning that it wants instead to take the place of the Creator, it wants these qualities in order to use them so as to enjoy them. He gave us His mirror image, negative, so-to-speak, yes? When we correct that image of His, then we achieve adhesion with Him. So the Sitra Achra brings to me all the qualities, all the pictures, all the understanding of what needs to be opposite that in holiness. I learn it from it and above it, upon it, over it I build my holy image by stealing from it, extracting from it.

By that, I build my blessing, the reception of the abundance. We need to understand this conflict between these two systems, and how necessary it is. I remember we had many—well, students would come to Rabash from the Hasidim who, during the lesson – they would learn about all these things, the corrections, the shells. They would always be regretting the sin of Adam HaRishon: look what life we have and what good life we would have had without the sin. I remember that we would remain silent, it was—Rabash did not allow us to explain to them. Sometimes I would burst out but it's—you shouldn't say but it's customary to say that – that all the troubles come from the sin of Adam HaRishon.

Student: (37:37) You said that there is the Klipa opposite to the Kedusha, and that you need to be sensitive to the Klipa all the time, to be in a kind of tension. The question is, what does a person go through, what processes?

M. Laitman: I don't understand the connection, what you're asking about? What's between the tension and pleasure? Maybe a person feels tension and pleasure, both, simultaneously? I don't know, there are people who jump off mountains with a parachute and there are people who perform many different actions to elevate their adrenaline levels. And they pay a lot of money for it, to be stressed, just not to feel like an inanimate object, right? They get pleasure out of feeling stress and tension, battle, action, as they say, so what's the connection? You say that because the Creator is—I'll try to translate you, they don't understand, I suppose that's how it is. Because the Creator is at rest, eternal rest, then, supposedly that's the greatest pleasure, so I also want to be awarded with that, right, maybe that's what you meant? The Creator's rest, it means that all the vessels are corrected, all the desires are corrected. In all the desires, all vessels, all thoughts, everything, you can work. You can do 100% of the work, 100% power, highest speed and there is no obstruction, nothing obstructs. Having no obstruction is called rest; rest from—well, the disturbances, those thoughts, those are uncorrected vessels. But it's not that when it's rest, nothing is being done, nothing being done is death, not rest.

Student: (40:29) I'm not aware of the Klipa, suppose, so where is the desire to cross from the Klipa? I mean, the enlivenment that I get from the Klipa is tremendous. Where do you get the desire to get rid of it or change it for something else?

M. Laitman: How do I receive a feeling of the shell, the feeling of the shell; and, if so, then how, if I receive that, from where will I have the desire to emerge from it and work against it to transition to holiness? In our world, we don't see that, yes, a person like you enters the shell, what we call the shell of this world, various things and he vanishes there. In spirituality, it doesn't work that way, in spirituality, it's only according to the extent to which you gain the right line, the qualities of the Creator. To that extent, you're allowed into the shell, before that, it's not open, it's not open to you. Now, as it's written, A devout man was without food and livelihood. There's nothing to wear in his home and so on – you need to learn, it's a song! Meaning, according to the extent that you learn and invest in Torah and in dissemination, your advancement in spirituality. To that extent you're brought into the shell, otherwise, why, why bring you in, just to trip you over? There's no such objective, you're given failures from the shell as we learned before so you will learn what kind of image of holiness you need to have opposite that. But if you cannot learn, if you don't have the preparation after much study, many things, then no. That's why, Anyone who is greater than his friend has a greater inclination. Meaning, greater, you studied more, you understood more, you brought yourself, you entered deeper in so you became greater than the friend. And so the inclination is greater, corresponding to that; so, you're brought various inclinations, obstacles which are bigger. Only to the extent that you can tolerate the shell and truly realize it, to use it correctly, only to that extent, you're brought into this.

Now, you could say, Yes, but I saw people who were on our path and studied a lot and then some spirit came, fell upon them, which carried them out. I'm telling you, they were given from the Heavens exactly what they needed to receive, but they didn't use what they had in their hands. In their hands was the most beneficial, the best possibility for ascension, and they didn't do it. And then from the Heavens, the calculation is simple: yes, no, yes, no. There's no mercy, we say that the Creator is merciful but merciful only towards those who work. Those who don't, you see what He gives, what blows, in what way He promotes humanity.

Student: Is there pleasure in the shell?

M. Laitman: Pleasure in the shell, of course, if not for this pleasure, then what is the use of it? The pleasure in the shell is in that it appears to you that you can enjoy it, directly. It allows you to enjoy but only through a very thin candle, it's called, no more; so this very thin candle that you can enjoy, sort of enjoy from the shell, well, there is no restriction there. Don't do anything with it, it's nonsense, a very thin candle: food, sex, various such things—nonsense. But if you think you can enjoy the shell beyond that, there is where the shell truly begins; the shell begins from the barrier and upwards. There, no, there's no more pleasure in the shell, it's only by giving you this thin candle and, by that, it shines to you. It shows you that, Oh, I have more than that, I have much more. But there isn't anything but it looks to you like there is, it shines to you from afar and, by that, it attracts you and misleads you.

Student: (45:05) If, now, I'm in a state of the shell, so I hold onto the thought that, well, I completely identify with that state, that state is me ,now?

M. Laitman: To be in the Klipa means to be in a thought that through reception you can reach pleasures that are beyond the thin candle, spiritual ones. That means to be under the authority of the Klipa, meaning that you're not enjoying what the Klipa gives you because it has no pleasure. But that the pleasure shines from afar because it also doesn't exist in the Kedusha. The Klippa can shine pleasures upon you which are opposite to the stoney heart, tremendous pleasures. But the only pleasure that you can receive is that which is under the shell, so it keeps you kind of, by shining from afar and when you get there, there's nothing.

Student: I'm asking, do I need to get there?

M. Laitman: You, all the time, aspire to reach it, but you never do, and that's how you burn your life, incarnation by incarnation as if uselessly. Until these things, until the vessel is filled by these different bad experiences and gradually through the blows, opposite to that, different things begin to become revealed to a person opposite to the Kedusha. This is only, this is the path of suffering.

Student: The transition between the shell and holiness, is it only through blows?

M. Laitman: To cross from Klipa to Kedusha, there are two things. Through blows, it's very slow, you can be in a Klipa like in this world, for example. Well, it's not the Klipa, it's under the Klipa, but you can suffer and suffer for several incarnations until the measure is filled, so-to-speak. And you begin to ask what's the meaning of life, and nonetheless start looking, searching, as it says, What the mind doesn't do, time does. But the mind, it's possible to do it through the mind and not by time, meaning to be drawn to the other side, not that the troubles will push you from Klipa to Kedusha but that, nonetheless, you will look for something good in the Kedusha. That you'll stumble upon a group, several friends that will show you pleasures in other things, in a different way, in a different form, method and, by that, you neutralize the negative development.

Student: (48:01) Let's say you understand this intellectually but if you're in the shell, maybe you understand intellectually but your desires are still for the same passion, that passion exists in you?

M. Laitman: Your desires are in the Klipa and your mind is in the Kedusha, I suppose.

Student: You need to magnify the vessel?

M. Laitman: Magnify your intellect, your mind, your grip of holiness so much so that the intellectual picture that you depict to yourself will be opposite to the pleasures – that, as if, the Klipa shows you – and you'll see that really it is worthwhile. That you need to build such images in your intellect that will be able to cope with your attraction to the Klipa. It depends on a person's personality and development, it's not for primitive people.

Student: If my intellect paints for me an image of, let's say, holiness as the truest state, then it's a state that's opposite to me, I can't want it.

M. Laitman: You can't want it, because you can't want the Kedusha because you imagine in the Kedusha those pleasures that you'll find—well, not the same pleasures but it's as opposite to the Kedusha – that there are pleasures that you'll find, acquire there. And in the Klipa, you gradually see that it's all transient, in our world, it’s transient. In spirituality, there are tremendous pleasures in the Klipa, on the one hand, on the other hand, you can't even touch them. Only our world is below the Tzimtzum, where there are pleasures that a person can enjoy, directly: I come, eat—enjoy, intercourse—enjoy, kids—enjoy. I enjoy different things. You know like a small package that I was given in order to exist, to live, that's it. There are no pleasures beyond this package that you can receive; beyond that, it's only with the help of the Masach. Meaning, throughout the entire length of the left line, the Sitra Achra, there are no greater real pleasures to receive than these ones. Only what, the pleasures of food, sex, family, the animal desires, the animal pleasures, you know, power, control—that, not so much but – the more a person climbs the ladder, these pleasures, they begin to receive a greater volume. Because a person needs to be put into the left line, somehow, to bring him to failure, because otherwise, how will he imagine what Kedusha is? So it says, Anyone greater than his friend, his desires are greater than his. Meaning since the shattering of the Temple, the shattering—this is what it symbolizes—the pleasure from intercourse remains only among those who serve the Creator.

Student: (51:26) Let's say we don't want to advance through suffering, we really want to want the next degree. On the one hand, we say that if a person does the right scrutinies, he receives the right image, he receives an image, well, a comparison between him and the thing opposite to him and he can't want that. On the other hand, you say that he needs to depict to himself that he receives great pleasure there. How to settle this?

M. Laitman: How can a person buy the picture that he'll depict to himself in the right line? How can he deal—by it with the left line? This is why we are not as one man opposite to the Creator but we have an environment that can pull us to the right or to the left. Therefore, it says that, By choosing a better environment each time from the right side and then this free choice hastens the path. Look, all-in-all, only two weeks ago, I came back from North America. If you ask me, were you ever there, what did you do there? Since then, so many things went by, every day, it's like, you know, before the holidays and after the holidays, something like that, you see how time has hastened. Talk to a person in the outside world for a few years back and forth, it's all—but this is hastening – it's not that you're just compressing everything. It is a spiritual hastening, development, and everyone goes through it; people don't understand. They're thinking, I'm sitting here for five years and what do I have? They don't know that, maybe, they went through seven or eight incarnations at that time. I'm telling you, seriously, you didn't even begin this incarnation, you're still young and look how much you're suffering already. Meaning, we don't appreciate those things that we go through but really, the right discernment is: what will help me to build something that will pull me from the right to the left? Because I'm all the time on the left and different lusts, desires, thoughts, everything from the left, meaning, how will I build this magnet to the right side for it to be stronger all the time, that it'll pull me. Afterwards, I'll be given more of the left line, okay and then, again, that I'll have something stronger in the right line, on the right side, that I'll make these leaps all the time. The frequency is what determines one's advancement, like?

I don't remember which Rav was it but he said, like, he had 400 ascents and descents before the prayer. It's Hasidic stories but it's true that a student comes up to his Rav and says, Now, before the prayer, I fell and before that, I was good. The Rav tells him, I have 400 of these just now, in the past ten, fifteen minutes! You know, something like that could happen, so you understand the pace at which a person works, how many things he passes, scrutinizes. There are people that, for them, it's once in a few generations or years, there's this and there's that, back and forth. We do, sometimes, have times where, you know, you feel like for two, three months, you're dead, nothing's changing; maybe you're driving but there's nothing on the way. And, besides, I'll tell you, when I came to the Rebbe, to Rabash, I was very edgy compared to now, I was really edgy! I asked him questions, like you but not gently like you do! So he says, You know what? For our path, you need lots of patience – I hope that you'll hold, you'll continue. When I was thinking about myself back then, that you need more patience, you know, I'm about to explode, it's like there's steam coming out of my ears, I don't know how to, like a bull! Somehow, somehow, really, I don't know how but you can't describe it, rationally thinking, how is it possible for a person to hold? And, still, but patience, and that, too, is given from above.

Student: (57:05) Can I ask about something from the text?

M. Laitman: Yes.

Student: Page 61, As the sages said

M. Laitman: As the sages said about Abraham who asked, 'Is there a city without a leader?' And immediately the leader of the city appeared to him and said, 'I am the leader of the city.'

Meaning that he saw that the entire world that's called the capital. That everyone's suffering and about that he said, Is there a capital without a leader? Meaning that there's someone who gives the suffering, that gives the reason, and the goal, it can't be just so. Because Abraham, he was a Kabbalist who reached this through inquiry; he's the first to reach it from below, he researched nature and like this sentence is his credo. It's like his credo: Is there a capital without a leader? Meaning he came to it through researching nature, meaning that there needs to be a reason for everything that happens around us. You know, surely, intellectually, and surely that there's no nature that torments the world without a leader. Meaning, how do we relate to nature, that it's blind or something greater than us, that the Creator has an intellect, etc. To this day, great scientists, they, as if, feel that behind all those actions around us that there is some kind of a great big thought like a universal thought, a universal mind or I don't know how to put it. He started looking for the leader and immediately the leader appeared to him and said, I am the leader of the world. Now, you're a doctor in chemistry and you're asking, what, how did he come to that? He was a primitive Bedouin, not like you.

Student: (59:45) I ask a simple question: how is it that the leader of the capital immediately appeared to him? Technically, how did the leader appear to him?

M. Laitman: After he asked?

Student: Yes, we also ask this question?

M. Laitman: The question, it's called a complete vessel, like you ask about the rain, that a person already raise his MAN for which for sure comes the rain. Meaning that from Bina to Malchut come down the corrections by which the Malchut thrives, flourishes. To ask,Is there a capital without a leader? It's after all the research that you do on yourself, and you're asking, do all my thoughts, desires, drives, the suffering that I go through, all these things, is there some kind of a higher force doing it all to me, and for what purpose? Meaning, you're asking about yourself, about the total; if you ask that way, then you will be called Avraham before he became Abraham.

Student: I don't understand this issue?

M. Laitman: The question, meaning that the Kli is really ready, you know – you get a blow, you ask, you don't, you don't.

Student: What's the difference between us and this state being discussed here?

M. Laitman: It's a complete question, it's a question raging inside of him, it's a question. Either a little child's crying, or a grown-up's crying. A child, next moment he'll forget about it, he'll be running around all happy; and a grown-up, I mean, if a grown man or woman come up crying, well, a crying woman, that's – but a crying man, that's more serious! Well, it's known, it's not doubt, so to ask, Is there a capital without a leader? And the answer to that is, I am the Leader of the capital. He asked about the leader. That's after the suffering and everything.

Student: (01:02:27) 65, towards the end. Can I ask about the sentence, there, last paragraph?

M. Laitman: As the sages said, what does it mean that this is the whole of man?

Student: Beginning 65, paragraph before the last one on the page, To bestow contentment.

M. Laitman: It follows that if man's intention is only to give contentment to the Creator and not to his own benefit, then he does not look at the size of the pleasure but only at the size of the yearning, that he wants to delight the Creator.

Student: And how does he build the vessel?

M. Laitman: I don't have any word you're saying something completely different. What does it say here, that there was a Hassid? You sing the song on the end of the Saturday, that there was a Hassid without food, and this and that, and he has nothing to wear. Meaning he's already reached a state where, and there is the wife who has five children, meaning a complete vessel, and the wife tells him such and such, no food to eat.

"And you found the Torah, for you have labored,"

And what shall we eat from now on? What's the connection between the words?

And you found the Torah because you came, and what are we going to eat now?

Look how each and every sentence speaks of extreme states, and that's at the end of the Saturday, of the Shabbat, the song that you sing. That he who truly merits the forces of the Torah, immediately after that, he is given a stronger left line. Okay, so let's study.

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Reader: Let's share our impressions from the lesson and what from it we take to implementing the Ten. Then, we'll continue to the next part of the lesson, and before that, sing a song!

Song: (01:11:30)