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

Daily Morning Lesson: April 27, 2026

Part 1: A lesson based on the articles of Rabash

Rabash. Article No. 23, (1987). Peace After a Dispute Is More Important than Having No Disputes At All - Part 2

Original lesson date: 05/04/2003

Reader: Hello, friends, in the first part of the lesson, we will watch a recorded lesson with Rav from the 4th of May, 2003, after which—rather, this is the second part of a three-part series on the article, "Peace After a Dispute is More Important Than Having No Disputes at All," which we will now read together in the Ten, starting from the words, "It therefore follows that the real reason." “It therefore follows that the real reason.” We will end with, "When it hears these words, it immediately becomes angry." Again, we will end reading with the words, "When it hears these words, it immediately becomes angry," starting with, "It therefore follows that the real reason," and so on. If your Ten is done reading before the allotted time has elapsed, then start a workshop on the article.

Reading: (01:11) Peace After a Dispute Is More Important than Having No Disputes At All

It therefore follows that the real reason that compels a person to observe Torah and Mitzvot is that through the Torah and Mitzvot he will award himself an exit from his Aviut [thickness], which is self-reception, and will receive vessels of bestowal. These are the Kelim that the Creator awaits because specifically in vessels of bestowal, a person can receive delight and pleasure from the Kedusha.

For this reason, a person who wants to walk on the path of truth, must, before every act in Torah and in prayer and in good deeds, see that he has a real reason for which to engage in Torah and Mitzvot. That is, the Torah and Mitzvot should give him the purpose for which he is working and doing what he can to obtain it.

However, as there is work in observing Mitzvot, whether or not to do good deeds, meaning that there is choice there, we should know that the work of choice is harder on the intention, since the intention is man’s work, as in, “You are called ‘man,’ and not the nations of the world.” We interpreted that a “man” is one who bestows, which is MA in Gematria, called “male,” meaning a giver. But a beast is called “female,” and a beast is BON in Gematria, which is a receiver.

It follows that when he is in the action and does not consider the intention, he is observing Torah and Mitzvot for beastly reasons. That is, the reward he expects to receive for his work is reception, called a beast and not a man, as The Zohar says about the verse, “The grace of the nations is a sin; all the good that they do, they do for themselves.”

This means that in terms of the work, this work is regarded as receiving reward into what is regarded as man’s “nations of the world.” Although it is also difficult to engage in Torah and Mitzvot in action, it is regarded as Lo Lishma [not for Her sake], which is for his own sake. However, we should know that this is the first degree, that we must begin from here, and that there is no other way, as Maimonides said.

This is already regarded as “man” and not a “beast.” When we say that they are as “the nations of the world,” it is nonetheless the “nations of the world” in man, the beast in the man. Conversely, those who have no connection even to the action are called “a nation that is similar to an ass.”

For this reason, we should know that the degree of Lo Lishma is a very important degree, and we haven’t the intellect to appreciate the importance of Torah and Mitzvot Lo Lishma. Baal HaSulam said that “as much as one may appreciate the work Lishma, which is important work, he should know that Lo Lishma is more important than the importance that a person attributes to Lishma, since one cannot properly assess the importance of observing Torah and Mitzvot even Lo Lishma, although observing Torah and Mitzvot should be Lishma.

It therefore follows that although the real reason for observing Torah and Mitzvot should be to be rewarded with vessels of bestowal, that it is specifically in those Kelim that the Creator has the ability to give the upper abundance, since the Creator wants the creatures to feel only pleasure and no shame upon the reception of the abundance, for this reason, He awaits our work in Torah and Mitzvot with the intention to thereby be rewarded with vessels of bestowal.

However, the beginning of the work is specifically in action. At that time, we need not think and scrutinize quite which reward we hope to receive from the Creator in return for our work. Instead, he observes Torah and Mitzvot only because he is following the Creator’s orders. This is called “satisfactory work for the general public.” That is, they should not think at all about the intention, but all their thoughts will be about observing Torah and Mitzvot in action.

Certainly, there is the matter of choice here, and the war of the evil inclination that it is impossible to observe Torah and Mitzvot even in Lo Lishma. Indeed, his reward is great indeed, as Baal HaSulam said, that the Lo Lishma is very important in the eyes of the Creator, since keeping Torah and Mitzvot even in action requires great efforts and a person must relinquish corporeal things in order to be able to observe what the Creator has commanded. Still, true work begins when a person wants to scrutinize the intention of Lishma, meaning that he wants to work in order not to receive reward.

In the work on intention, which is the real reason for observing Torah and Mitzvot, here begins the real division between good and bad. When a person wants to work for the Creator, since the Creator is called The Good Who Does Good, who is the giver, the body, called “evil,” comes and obstructs him. The will to receive for oneself is called “bad” because the quality of judgment is on it because there was a judgment and restriction that it should remain in the dark and is unfit to receive any light.

Since man is born by nature with the desire to receive and must work against nature, here lies the real dispute. It is so much so that one cannot defeat and subdue his will to receive and be able to work for the Creator and not for his own sake.

Here we can say that they are called “two things that deny one another.” The will to receive is the complete opposite of the will to bestow, and then comes the third party and decides between them, meaning until the Creator comes and makes peace between them. In other words, the Creator gives him a gift: the desire to bestow. Then, opposite the giving of the Creator, the evil surrenders, bringing the above receiver under man’s good.

In other words, we learn that there are two forces in the body, two kinds of desire. But the desire to bestow begins to work in a person only when he wishes to begin the work on the intention. But in the work of the general public, it is still not apparent that there are a desire and a need in the body to aim to bestow, and to say about it that the will to receive resists since there is still no one to resist.

Rather, specifically when a person begins to work in order to bestow and contemplates whether he wants to work in order to bestow, it is up to him, meaning depends only on his will. But when he begins to work he sees that he is not the landlord who can do whatever he wants, but that he has another view with him, meaning the will to receive objects.

In that state, we feel the hardest work. This is even harder than the work of choice that a person needs to place on the act of Mitzvot, since he wants to do truly clean work for the sake of the Creator, as was said, that he wants to do the work of Kedusha, which is in order to bestow.

At that time begins the real dispute between good and bad. In terms of action, it was still not clear to the body that it wanted to walk on the path of not receiving anything for itself, but that everything will be for the Creator. It thought that everything would be for the receiver.

Since they are two forces within man, and the will to receive comes to a person as soon as he is born, as it is written in The Zohar (Vayeshev, Items 3-4), “an old and foolish king. A king is the evil inclination, who is called a ‘king’ and a ‘ruler’ in the world of men. He is old and foolish, since he is with man from the day one is born into the world. For this reason, he is an old and foolish king.”

It is also written there (Item 8): “For this reason, the evil inclination immediately connects itself to man from the day he is born, so he will believe him. Later, when the good inclination comes, man will not be able to believe it and its words will seem burdensome to him.”

It is also written there (Item 9): “Because the evil inclination comes first and makes its arguments before him, later, when the good inclination comes, it will be bad for man to be with it, and he will not be able to raise his head, as though he has been burdened with all the burdens in the world.”

We therefore see that there are two forces within man, but the bad force is stronger because it comes with its arguments that one must tend to one’s own benefit. Hence, its governance is stronger since it comes before the good inclination. This is called “In a quarrel, the first one is right,” as it is written there (Item 10), “For this reason, any judge who accepts the words of a litigator before his colleague arrives is like one who takes upon himself another god to believe in.”

It is also written there (Item 11): “But a righteous who fears his Master, how much evil does he suffer in this world so as to not believe or partake with the evil inclination? But the Creator saves him from all of them, as it is written, ‘Many are the ills of the righteous, but the Lord delivers him from them all.’ Thus, one who suffers many ills is righteous because the Creator wants him. This is so because the ills he suffers remove him from the evil inclination. For this reason, the Creator wants that person and delivers him from them all.”

According to the worlds of The Zohar, when does the Creator save a person? Only when he suffers many evils. Afterward, the Creator comes and saves him. This is perplexing. Why should a person suffer many troubles and then the Creator helps him? Why should the Creator mind if He saves the righteous before he suffers many evils?

The answer is that it is known that there is no light without a Kli, and a Kli is called a “need.” If a person is given something he does not need, he will not keep it and will lose it. Therefore, when a person begins to work on the intention to bestow, which is against nature, the body resists this because it is the opposite of its quality.

At that time the dispute is between the two beings. Since the receiver comes to the person first, and “In a quarrel, the first one is right,” therefore, its governance is very strong. To the extent of the effort that a person makes in order to defeat his self-receiver, but he is unable to do so, he therefore feels very bad. Each time he overcomes and thinks that he is winning and the receiver has surrendered because he can see the losses—that the receiver is causing him troubles by not letting him aim for the Creator, and now he sees the truth, all of a sudden he falls into its net once more.

He does not even feel when he departed from the Kedusha into a state of lowliness. But after some time he realizes that he is in the domain of the receiver for himself with all its lowliness. Finally, a person is bewildered, how such a thing can be.

That is, it is known that everything deteriorates gradually. But here he sees that while he felt that now he was at the top of the world, suddenly he sees that he is at the bottom of the pit, and there were no stops in between. He realizes that he has fallen not in the middle of the fall, but when he is already lying on the ground. Only then he regains consciousness and he sees that he is on the ground. Also, there is no fixed interval between the fall and the realization that he has fallen.

We should understand why this is so, for it seems that such is the order of the work. The thing is that through the ascents and descents, a great need for the salvation of the Creator forms in him. This is the meaning of the verse, “Many are the afflictions of the righteous.” That is, one who wishes to be righteous, and it is known that righteous is the quality of Yesod, and Yesod means a “giver,” that is, one who wishes to work in order to bestow is regarded as “wanting to be righteous.” He suffers many afflictions, meaning many descents, and each descent causes him pain and sorrow for being under the control of the receiver.

According to the many evils that he feels, a need forms in him, called a Kli, for the Creator to help and save him, since he sees that there is no way out of that governance and only the Creator can help him. It follows that through the suffering he suffers, these evils give him the need called a Kli for the Creator to give him the filling for this lack.

But before he suffers from his inability to work in order to bestow, if the Creator gives him some illumination that reforms him, he will not appreciate it because he has no need for it. Although he asked to be given the desire to bestow, he immediately regrets it because the need for it has not been carved within his heart.

This is the answer to why the Creator does not help him as soon as he prays, and especially when he has prayed to the Creator several times and the Creator did not hear his prayer, a person becomes angry with the Creator. Sometimes thoughts come to a person that he has grievances and says, “If I were to ask the Creator to help me for my own sake, I could understand that I am still not worthy of the Creator hearing me. But when I ask the Creator because I want Him to help because I want to work for His sake, for the sake of the Creator, why does He not want to help me?” For this reason, a person escapes the work.

Now we will explain the question that we asked. It stands to reason that where there is no dispute, that place is more important than a place where there is a dispute, although afterwards, someone gets involved in the matter and makes peace between them. We must say that it would certainly be better if there was no dispute, and they would not have to make peace.

In the order of the work, we see otherwise: Our sages said (Berachot 5), “One should always anger the good inclination over the evil inclination, as it was said, ‘Be angry but do not sin.’” RASHI interprets “anger the good inclination” to mean that he should make war with the evil inclination.

This means that although there is peace there and the evil inclination does not obstruct his engagement in Torah and Mitzvot, still, one should make war with it. We should also ask, If it does not disturb him from engaging in Torah and Mitzvot, why is it called “evil inclination”? And moreover, we need to anger it. Why do we need to anger it if the evil inclination does not harm him?

In the work we should interpret simply that he is accustomed by upbringing to engage in Torah and Mitzvot in all its details, and he has nothing to add to the actions. But according to the order of the correction of creation, a person should correct the receiver for himself to work in order to bestow. For this reason, when a person begins to think about the intention, meaning when he begins to organize for himself, prior to making the Mitzvot, for which reason he is going to perform the Mitzvot, and he comes to the true intention, meaning that the Torah and Mitzvot were given in order to cleanse people, so that from this day onward he hopes that by the merit of Torah and Mitzvot, he will not give to his receiver anything, for this he should anger it.

He tells the body to work and observe Torah and Mitzvot, and that its reward for its work will be that he will not give it anything, unlike how it was thus far, when all his thoughts were only about how to please his receiver. Now he says to the receiver: “I ask you to engage in Torah and Mitzvot with a new aim, meaning that I will not give you anything.”

Would this not anger? The evil inclination is right. Whoever heard of such a thing? It is insolence to tell a person, “I want you to work for me, and I will give the reward for your work to another. Moreover, I will give the reward that you deserve for the work to a person who hates you.”

Our sages said about this: “One should always anger the good inclination over the evil inclination.” It is as it is written in The Zohar that the Creator hates the bodies (Vayeshev, Item 28). But still, a person angering the evil inclination does not make sense. After all, it did not do him any harm so why anger it?

King Solomon called the evil inclination “enemy,” as it is written, “If your enemy is hungry, feed him bread.” We should understand what this comes to teach us. Normally, when someone has a bad neighbor whom he hates, it is normal for an enemy and a bad person to do harm to the neighbors. But sometimes a person meets someone and asks him, “Where do you live?” He tells him, “In the house of so and so, and we are only two neighbors.” He asks, “How are you getting along with your neighbor? since I heard that he is a very bad man.” He replies, “I don’t know about this because he’s never done me any harm.” So he tells him, “How can this be?” and he asks some more: “How do you behave with him?” So he tells him, “Each day before I leave the house I ask him what he needs. Even what he does not tell me, I understand that he needs it. Likewise, with other things, before he asks me, I immediately do his wish.” So he replies to him: “Now I understand that he is really a bad man, but he has no reason to harm you because he is afraid that he might lose the services you give him. Try not to serve him and you will see his evil, that in truth, he hates you but he doesn’t want to lose the service you are giving him.”

The lesson is that when everything we do, whether in Torah and Mitzvot or in corporeal matters, is for the sake of the receiver, it does not reveal its evil. Only when we tell it, “Thus far I have been working for you; henceforth, I want to work in order to bestow upon the Creator, and I also want you to work for the Kedusha and not for the Tuma’a.” When it hears these words, it immediately becomes angry. 

Reader: We'll go to a lesson from May 4th, 2003. 

M. Laitman: (33:19) The article "Peace After Dispute is More Important Than Peace Before Dispute." We started it around the middle, and also we finished reading before the end. It's about page 425, let's say. 

There is an upper force, one unique, unified, eternal - the only thing that exists. And He created, made, crafted something that feels it, feels Him. That thing that feels Him is called a vessel, soul, created being; and what the vessel feels, it feels only that which surrounds it and fulfills it, that singular upper force, that's what the vessel feels. And that feeling, it starts in the vessel. It begins as a simple sensation, the smallest sensation, the smallest impression from the upper force, natural impression, meaning without any efforts on behalf of the vessel. This small natural impression is called “this world.” And there is a plan in the upper force with respect to the vessel that He created, that this vessel will feel Him to a certain measure called “Ein Sof” [infinity], and this measure He created in the vessel in preparation, and He then develops the vessel to feel Him on that degree - level which is called Ein Sof [infinity], which is to say the vessel develops sensitivity to the upper force. This development in the vessel is gradual, and it is called “the worlds,” all in all five degrees of development. To begin with, the vessel feels itself to be in this upper force, as if without awareness in that upper force, like an embryo in his mother's womb. And that feeling, that sensation we call “this world,” which is the lowest degree of the world of Assiya, all in all. And later the vessel can develop sensitivity, additional sensitivity, whereupon he feels the upper force as the world of Assiya, and Yetzira, Bria, Atzilut, AK and Ein Sof. And this impression, this excitement in the vessel, we give it such names as NRNHY - Nefesh, Ruach, Neshama, Haya, Yechida. In total what the vessel can feel is his quality, and how, through that quality, he attains, feels the upper force. That is all. And there is intelligence, science - what does the vessel feel, how does the vessel feel the upper force acting upon it? If it's on the lowest degree, it's called the “wisdom of this world,” or science of this world, which, all in all, we learn how the upper force acts upon the vessel without any change in the vessel's qualities on behalf of the vessel.

M. Laitman: (38:50) And there is a method by which to change the qualities of the vessel to match the upper force, whereupon the vessel then begins to discover and feel the upper force more strongly. That method is called “the wisdom of Kabbalah,” and then the vessel, as it changes itself, as it changes itself, it also learns what it feels. So the difference between the wisdom of this world and the wisdom of Kabbalah is that the wisdom of this world, that is, learning about the feeling of the upper force, but with no change in the qualities of the vessel to adapt it to the upper force, without equivalence of form, as we call it. And if the vessel begins to work in equivalence of form with the upper force already, then this whole process of inner transformation and also, accordingly, all that he feels and receives from the upper force, that, all in all, is called “the wisdom of Kabbalah.” And that is the difference. When can you say that a person has started learning the wisdom of Kabbalah? When he starts learning how to change himself in accordance with the upper force, and then, accordingly, to feel some reactions to his changes, and how they should be. And these reactions are so odd, that no science of this world that a person can learn - because the science of this world is the sensation of the upper force without the transformation of the qualities of the vessels - it therefore cannot help us in the wisdom of Kabbalah, to feel the upper force through the change of the qualities of the vessels. And so the Kabbalists need to teach us things which are actually bizarre. If in our world there was such learning, you will open your mouth, you will take this thing, you need to feel in it. If you want to feel, you will feel sweet, you will feel it as being sweet. And if you want to feel it in that way, you will feel that it's bitter, and such like. It doesn't exist, such a thing in our world. We exist in unchanging qualities, and therefore this degree is called the degree of the still, the inanimate. And so a person does not need to be taught what to feel. Each and every quality in him feels, senses according to the measure of impression and the impression itself. Whereas in spirituality, when he starts changing his qualities, then you need to know how to change them. And how, in accordance with those changes, he's going to feel exactly what he's going to feel. And with this awareness of spirituality, of course, there's also a natural matter. If he changed his qualities, then he feels change. He feels a different state, called a “different world.” He feels that he's in a different state than previously. His world, which is to say his impressions, his inner sensations, internally his awareness, it all changes consciousness. He feels that he's in something completely, completely different. But he needs to be taught where he is, like a baby. You teach him about the world that surrounds him.

M. Laitman: (43:23) And so it is with the person who seemingly changed his senses by himself. Of course, it's through the upper force, but done by his exertion. Still, in that image where he begins to feel with his changed, transformed senses, he feels this new image, which is odd, and he needs to be explained what that is. Explained what that is. And then he discovers in the books, not only the method by which to change himself, but also the explanation regarding what he's now feeling, and what place he entered. Like a person who, let's say, falls into some, happens upon some secluded island. Suddenly he awakens. He doesn't know where he is, what happens, where he was. He barely remembers, can barely describe where he is now - completely doesn't understand. The wisdom of Kabbalah teaches us not only about the changing of these qualities, how to change them, but also teaches us how to recognize our impression each time, meaning the world in which we are each time accordingly, which is to say the lights filling those vessels, what are they, those lights. And they give, it gives a person each time a stable foundation regarding what the world that person is in. Meaning, what degree it is that the person is in, what are the causes of it, what are its outcomes and ramifications and how he can advance onwards. And if a person can advance, or rather if a person can exist in a natural way in this world, it's impossible in the spiritual world, because man's nature is opposite to the nature of the spiritual world, and he doesn't know exactly how to behave each time. Each time the necessary behavior is weird, opposite, not understood by the person in a natural way, but rather he needs to really learn from the books, to learn from above, to receive guidance on how to behave in this new world from the upper AVI [father and mother], the spiritual ones, similar to the corporeal father and mother and how they teach him how to behave in this world. But in this world, well, somehow he's taught according to what he can understand, while the spiritual father and mother have to always explain to him the opposite of what he currently understands. And these things are opposite and weird.

M. Laitman: (47:04) And it turns out that all of our wisdoms, they're good for this world, for the degree within the world of Assiya. And all the wisdoms above that, they are called “the wisdom of Kabbalah.” And we, who are in this world, learning about the behavior of the world, of the vessel rather, on a higher world, meaning we learn the wisdom of Kabbalah to the extent that we can learn it in our degree. Then, of course, the study seems odd. And we read the articles and the counsel of the Kabbalists to change the qualities of the vessels, which, it seems to us, completely, completely unrealistic, as if they cannot be applied. These things seem to us completely imaginary, naive, some kind of… We accept it, we learn it, somehow we hear it, but alongside that, there's a missing feeling of realness, actuality, that it can actually come true, that it can actually settle in a healthy mind, in a person's qualities and senses, if that person is standing on firm ground, right? So, therefore, we have difficulties in applying them, not only a natural difficulty, emotional, but also an intellectual difficulty. These things do not appear to us as applicable. That's what he's constantly explaining - that this division from which we need to act, from which we need to change our quality, where each time the change of qualities goes against nature, against reason - these transformations, they are the wisdom of Kabbalah. 

Question (Petah Tikva Center): (50:06) You said that you need to change our qualities. You said we need to change our qualities. What's the difference between qualities and character, one's nature? 

M. Laitman: What are the qualities that we can change and then, accordingly, feel the upper force, that we're inside of, as changing, different, corresponding with our qualities? Meaning, is there something in us that can change and if so, what is that? How do I distinguish, how do I find something in me that if I change that thing, if I change my sensation, that I'm in some kind of external force, something external to me, an upper force surrounding me, filling me, eternal, perfect, that I will feel that I'm inside of it, that I am with it, and so feel a different world, right? My picture, my perception of reality, that is called “my world.” It is said that the transformation that needs to occur in me is the formation of a new quality, matching that upper force. If to a certain degree, I will become like Him, to that degree, I will feel like Him. If I increase that quality to be like Him, then I will feel more that I'm like Him, and so on. It's all simple. The problem is just in how to acquire that quality, being like Him, that is all. That is what the wisdom of Kabbalah teaches us, because the wisdom of Kabbalah, it's a science where people who knew the upper force, who got to know the upper force, they tell us what He is, who He is, so that from that we will know, perhaps we can resemble Him, resemble Him, and then we will feel like Him, we will feel Him. And then we will feel ourselves like Him, it's one and the same. And if I acquire everything, the entire measure according to my ability, this means that I will correct my entire vessel according to Him. Let's say, I have an ability, I have a wallet, and if I decide I can use all the money in the wallet to acquire His quality. If I come to such a decision, that I shouldn't acquire a little, but I should acquire His entire quality, according to how much money I have in the wallet, if I do it, then according to my entire ability, I become like Him, and then I don't feel that anything is left of the “I” that preceded it. Kabbalists say that this is the best possible thing, although we don't understand it, but it's good. Why good? You can't explain it before you feel it. There's a certain feeling they call “wholeness,” “eternity.” We feel neither in our world, meaning in our current sensation. Hence, they say: “Okay, just imagine whatever you want about this,” but it will remain like that, just abstract words without feeling. 

Question (Petah Tikva Center): (54:44) Why is it called “to change,” “you change?” Change applies to something that exists, it's not something new. 

M. Laitman: Why is it called “change?” It's called change and not a new acquisition. In truth, it is a new acquisition, we need to acquire the desire of the upper force, the desire of the upper force, both in size and scale and in form, but we call it change because these new qualities seemingly replace our qualities, they suppress our qualities because they are stronger, richer, that a person identifies with those and not with his natural bodily beastly qualities. That's why we call it a change, but in truth it's not a, it's not a change, it's a new acquisition. 

Student: Is this expressed externally in any way? 

M. Laitman: The desire, acquiring a new desire, that desire is called a desire for the upper force and the change in this desire, the quality of the desire has to be that this is the desire that we use for something external, toward the upper force that is aimed at me, not to me. The desire is new and the direction of the desire is new, these are not desires that I have, the desires that I have are relative to the fulfillments that I feel now in my life without the recognition of the upper force. The desire that I begin to acquire is already relative to this upper force. It's above my desires; its direction is also opposite the direction of my desires. All of my desires are aimed at me, for my sake, we call it “in order to receive.” The desire that I acquire is higher, greater than all of my desires, it has to be aimed in the other direction, toward the upper force. I acquire this new desire in its raw form, raw, totally raw. What does it mean? I acquire it in a very small way. Meaning, nevertheless I acquire this desire, which is nevertheless greater than the desires of this world, but it's not enough, it's not sufficient in order to begin to connect with the upper force and feel in it the upper force, both in size and also in its content, its quality. I need to grow this desire in size and change its direction, so it won't be aimed at me, called “Lo Lishma,” but instead aimed at the upper force called “Lishma.” The moment I do it, meaning the level, the height of this direction, of this force and in the direction of the minimal compatibility with the upper force, I begin to feel the upper force not in this unconscious way called this world, rather consciously, which we call the world of Assiya, the spiritual world of Assiya.

Question (Petah Tikva Center): (59:26) You said that the Kabbalist no longer works according to bitter and sweet,  but rather according to truth and falsehood. What is that transition of working according to truth and falsehood? 

M. Laitman: Receiving a new quality is, as I said, has to be in the quantity of the desire. I have to grow the desire for the upper force, and also in changing this desire from me to Him, the way I use the desire. In growing the desire, I can somehow grow it through some internal advertising, let's say. Right? Marketing, advertising. Let's say that I constantly convince myself, let's say. Internal convincing. But to change the direction, this, for me, relative to my state that I'm in, this is an unnatural change. It's the opposite of my nature. All of my desires are aimed at me, for my sake. And that desire that I now acquire and grow, in addition to that, I have to change it to be the opposite of me. This thing is not clear to me because all of my desires are aimed toward me. It's not within my power, in that case, with what is in me, with this great desire - outside of that, to change it to be the opposite for me. The force that can change the direction of the desire, I also receive from above. It's called the light of AB SAG. It doesn't matter. It's a certain light that changes me, a force that corrects me, right? This change is revealed in me in such a way that I become or I transition, let's say, from the scrutiny of bitter and sweet, because everything that is aimed at me is felt in me as sweet - all my senses work for now, that I'm being in absorbing, receiving the upper force within the framework of this world. And what's opposite for me is felt in me as bitter. If I can change the bitter to sweet and the sweet to bitter, I can't change that. So how do I do it? I do it through another system, right? That I develop it next to this emotional system called the Rosh of the Partzuf, the head of the Partzuf, right? With a screen. This system helps me change bitter to sweet and sweet to bitter through a different scrutiny altogether called “true and false.” And if I adhere to the scrutiny of true and false, then I can convince myself to a certain extent that what appears to me as sweet is truly bitter, and what is bitter is truly sweet. By introducing the truth into the bitter and the lie into the sweet, by that, if I grow this, the truth on top of the bitter, then the bitter doesn't appear bitter anymore. Rather, the truth is the one dominating it. And if I introduce the lie to the sweet, then the sweet is not felt in me as sweet. Rather, the lie rejects and suppresses the sweet, and it's felt as evil.

M. Laitman: (01:04:04) I change good and evil in me from bitter and sweet to true and false. And by that, I'm already adhered to another scrutiny. This is called going above reason, above the feeling of bitter and sweet to this discernment of true and false. A truth and a lie. And if I adhere to this, I can seemingly, seemingly, because there are a lot of things I need the upper force to do here, it's not that I'm doing it by myself, as if I'm personally transferring things. But if I work in this way, I have certainly the ability to switch to a state that's opposite of where I was, and this means that I'm going to the next degree. This is called I've seen an upside-down world. That is truly only according to… in short, it's the opposite of the previous state. The direction changes, the desired direction; the desire now begins to be aimed at the upper force. And to the extent of the size of the desire - now that it's aimed at the upper force, it's okay - now, according to the size of the desire, the level, the intensity of this vector, to that extent, I begin to feel like Him, like this upper force. And accordingly, this feeling of mine, I can measure it. And I can say it's this is Ruach, or Neshama or Haya, and so on and so forth.

Question (Petah Tikva Center): (01:05:50) What are these truth and falsehood, though, I don't understand, according to the development of desires. 

M. Laitman: Meaning, how do I determine truth and false? What is true? What is false? Maybe truth is soft and false is hard, or maybe it's heavy and light, or what are those qualities - true and false? I don't know what it is. It's a totally relative thing, right? Call it A and B. I call it true and false - two directions. One direction like the upper force, towards giving - I call that the truth; and the direction that is aimed at me, naturally, that was aimed into my will to receive - this is called false or a lie. That's it. It's just, this is just two names, so forget true and false - call it “one” and “two.”

Student: So the Kabbalist is constantly calculating? 

M. Laitman: Certainly, the Kabbalist has to constantly make these calculations, and the calculations have to be above his feeling. This means that the Rosh of the Partzuf is above the Guf of the Partzuf. The head is above the body. He first makes a calculation with the screen, and rejecting the feeling only for the sake of identification, for the sake of adapting itself to the upper force, the extent that he can do, and the action.

Question (Petah Tikva Center): (01:07:28) So now, what is that feeling of bestowal? If it's not reception for the self, what is giving?

M. Laitman: What is giving? Giving, means resembling the upper force, being compatible with the upper force. He is to me, and I am to Him. I always learn what He's doing to me, and from that, I learn what I need to do to Him. I don't know what is it. I'm in outer space, I don't understand anything, I don't feel anything. I have to get an example, because I truly don't know. Bitter, sweet, true, and false, it's something totally new. I have nothing from before. I rose above the level of this world, meaning all of my beastly senses are not working at this height, this altitude. They're not working. I came out into outer space. I have nothing there. I need to acquire new discernments. It's like an instrument that needs to be reset, recalibrated. You have to give it all these new discernments as a benchmark. So, I take from the upper force all these discernments. It teaches me: this is right, this is left, this is forward, this is backward, bitter, sweet, high, low, and so on and so forth. I begin to acquire His qualities, His insights, understandings, His mind - everything I acquire from Him; and accordingly, I control this desire in me. The desire itself is a raw thing. Now you ask, what qualities are left? The qualities that are left are those that belong to beastliness, my body. I have to behave with my body according to those bodily qualities. My human qualities completely disappear, seemingly. I begin to relate to things like a human, above the level of the beast. On the level of the beast, I remain like everyone else. I need to go see a doctor, do all those things, watch after it. But from the degree of the beast and above it, where you start to be a human, a man, Adam, there certainly my calculations change according to my compatibility with the upper force. And they can appear very strange, very peculiar, also relative to those around you. So, a Kabbalist knows how to conceal it, or they conceal themselves. 

Question (Petah Tikva Center): (01:10:18) What does it mean that the person has to constantly anger the good inclination against the evil inclination? 

M. Laitman: I don't want to get into it. It's enough for now. Let's study.