The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: November 5, 2026
Part 1: Rabash. Repentance. Article No. 27, 1985
Reader: Hello, in the first part of the lesson, we will study a lesson by Rav from February 7, 2002. It's a second lesson from a series of two lessons based on the article, Repentance."You can find the writings of, you can find it in the writings of Rabash, page 140. We will read it together in the Ten, beginning with, Thus far, we have talked about the reward and the work. However, there is another matter, namely punishment. We have 24 minutes for that, let's start!
Reading: (00:47) Repentance (cont.)
Thus far we talked about the reward and the work. However, there is another matter, namely punishment. That is, if he does not keep the Torah and Mitzvot, he is punished for it. But here, too, we should discern if the punishment is where he broke the laws or in another place and another time.
Let us take, for example, reward and punishment in regard to the rules of the state. One who breaks the laws of the state is punished. His punishment is not in the same place and the same time. A person who stole another man’s possessions and was caught receives a punishment, say incarceration or a fine. However, this is all not in the same place or in the same time. But if it is not known that he is the thief, he will never be punished.
The same thing applies to transgressors of the rules of Torah. And yet, there is a big difference between breaching the law of Torah and breaching the laws of the state. In the revealed part, meaning the work in Torah and Mitzvot, every person can see what the other is doing. Here the transgression and the punishment are also not in the same place and the same time. If a person has committed a transgression and there are witnesses who saw it, he is punished for his transgression. For example, if he ate pork and people saw it, afterwards the court sentences that for this transgression he deserves to be flogged. It follows that the transgression and the punishment are in two places and two times, such as when breaking the laws of the state.
However, in man’s work, approaching the internality of the Torah, which is called the “hidden part,” there the matter is concealed and no one can see man’s inner work, since no one knows what is in one’s heart. If, for example, a man comes and says, “I want to make a big donation for a seminary where people learn Torah. However, I want there to be a big stone nameplate in the seminary where it will be inscribed that I gave the big donation, and to advertise in the papers that I gave such a big donation, so that wherever I go I will be respected.”
We can say that he is a great philanthropist, but we cannot say that his intention is specifically to support learners of Torah, but that pursuit of honor, called “self-love,” is also mixed in the support of the learners of Torah. However, his real intention is hidden from us because perhaps all he wants is really only to support the learners of Torah. And in order to prevent the recipients of his money from respecting him he pretends to want respect, that he wants to pay to charity because he wants to exchange the desire for money with a desire for honor. Naturally, he will not be respected.
Between man and man we can discern between the revealed part and the concealed part. But between man and God there is certainly a big difference. Our sages said, “One should always engage in Torah and Mitzvot, even if Lo Lishma [not for Her sake], since from Lo Lishma he comes to Lishma [for Her sake]” (Pesachim, 50b). Thus, in the act of Mitzvot and in the study of Torah there is a big difference between the revealed part, meaning the act, and the concealed part, meaning the intention, since no person can look at the intention, for the act that one does between man and God does not have a person in the middle who can criticize his intention. Normally, each one is busy with himself and does not have time to think of his friend’s calculations. It follows that only he thinks of the intention.
That is, when he engages in Lo Lishma, meaning expects reward, the work and the reward are not in the same place and in the same time. But here, when we are speaking of punishments, the transgression and the punishment are not in the same place and in the same time, since he receives the punishment after he commits the transgression, and afterwards he suffers the punishment—a punishment in this world or a punishment in the next world. This applies only to the part of Lo Lishma.
However, in those who work on the intention—to be able to aim their actions only to bestow—the reward and the punishment are in the same place and the same time, since his inability to aim the act of bestowing contentment upon the Creator is his punishment, and he does not need to be given any other punishments, for nothing torments him more than seeing that he is still far from the Creator.
The evidence is that he does not have the love of the Creator, that he wants to respect Him. All this is because he is in a state of Achoraim [posterior] and concealment from the Creator. This is what pains him, and this is his punishment. But here is his reward—if he has love for the Creator and wants to bestow contentment upon him. However, all this concerns specifically those who want come to work only for the Creator, and not in Lo Lishma. It can be said about them that the punishment and the reward are in the same place and in the same time.
But normally, punishment is when they are in two different places. This is so because generally, observing Torah and Mitzvot is in the revealed part, meaning only in the act. It is called “revealed because in terms of the act, it is revealed to everyone what one does and what one says. In the revealed part, we explained above that there the reward and punishment are in two different places.
With all the above we shall come to clarify the words of the holy Zohar, where we asked six questions. It is known that Malchut is called “the last Hey in the name HaVaYaH,” called Behina Dalet de Ohr Yashar [fourth discernment in the Direct Light]. Her quality is to receive in order to receive. All the corrections we need to do through Torah and Mitzvot are to correct her, so the reception in her will be in order to bestow, which is called Dvekut [adhesion] with the Creator. But if her intention is not to bestow she becomes removed from the Creator.
Also, it is known that everything we learn about the upper worlds pertains to the souls, as our sages said (Vayikra, 36:4), “Rabbi Birkiya said, ‘The heaven and earth were created only by Israel’s merit, as it is written, ‘In the beginning God created,’ and there is no beginning but Israel, as it was said (Jeremiah, 2), ‘Israel was holy to the Lord, the first of His harvest.’’”
Therefore, everything we learn in upper worlds is only so the souls will receive the upper abundance, as it is known that the purpose of creation is to do good to His creations. In order to correct the disparity of form that governs Malchut herself, who is called “receiving in order to receive,” since disparity of form causes separation in spirituality, and this Kli, called Malchut, is the Kli of all the souls from which man was created. He must correct it so that all the vessels of reception will work in order to bestow.
See what is written in the introduction to The Book of Zohar (items 10-11): “And in order to mend that separation, which lies on the Kli of the souls, He has created all the worlds and separated them into two systems, as in the verse: ‘God has made them one opposite the other.’ These are the four pure worlds ABYA, and opposite them the four impure worlds ABYA. And He … removed the will to receive for themselves from them, and placed it in the system of the impure worlds ABYA. …And the worlds cascaded onto the reality of this corporeal world, to a place where there is a body and a soul, and a time of corruption and a time of correction. For the body, which is the will to receive for itself, extends from its root in the Thought of Creation, and passes through the system of the impure worlds, as it is written, ‘a man is born a wild ass’s colt.’ He remains under the authority of that system for the first thirteen years, which is the time of corruption. By engaging in Mitzvot from thirteen years of age onward, when he engages in order to bestow contentment upon his Maker, he begins to purify the will to receive for himself imprinted in him, and slowly turns it to be in order to bestow. By this he extends a holy soul from its root in the Thought of Creation. It passes through the system of the pure worlds and dresses in the body. …And so he accumulates degrees of holiness from the Thought of Creation in Ein Sof [Infinity], until they aid him in turning the will to receive for himself in him to be entirely in the form of reception in order to bestow contentment upon his Maker.”
According to what he presents there in the introduction to The Book of Zohar, we see that everything we say about the upper worlds concerns only the souls. Therefore, when we say that Malchut moved farther from the name HaVaYaH, it pertains to the souls, which need to correct her so she will connect with the name HaVaYaH, because with respect to the souls, she drew farther.
However, when a person takes upon himself the burden of the kingdom of heaven above reason, and he is in bestowal, it causes man’s root, which is Malchut, to also be in bestowal, which is equivalence of form. At that time it is considered that Malchut, which was remote from the giver, in disparity of form, now that man engages in bestowal, called “equivalence of form,” it is regarded as Malchut moving herself closer to the name HaVaYaH, meaning to the giver. This is the meaning of “Retuning the Hey to the Vav,” where Yod-Hey-Vav are called “the upper nine,” who are the giver, and the letter Vav is regarded as giving to Malchut, since now Malchut is regarded as giving, like the Vav. This is why the holy Zohar calls Malchut by the name Hey. This is the answer to the first question we asked.
On the one hand, at her root, Malchut is the root of the created beings. She is named Malchut due to her root of receiving in order to receive. From this aspect extends death, since reception causes separation from the life of lives. For this reason, death extends from here. This is also why Malchut is called the “tree of death” (Zohar, Behaalotcha, item 96), as it is written, “Rabbi Yehuda said, ‘Rabbi Hiya said, ‘The text testifies that anyone who gives charity to the poor awakens the tree of life, which is ZA, to add life to the tree of death, which is Malchut. Then there is life and joy above, in Malchut.’’”
We therefore see that on the one hand, Malchut is called the “tree of death,” from the perspective of her root, but when the souls engage in bestowal, she is in equivalence of form, and then the Tzimtzum [restriction] and concealment that were on her are removed. Specifically from here, meaning from Malchut, life extends to the world, and in that respect Malchut is called “life.”
By this we explained the second question, why Malchut is called “life,” since Malchut is called the “tree of death.” The answer is that after she is corrected, as in “Work below awakens work above,” it means that the works of the lower ones awaken the upper roots, by which they cause the unification of the Creator and His Shechina, and from that unification life comes to the world.
The third question is what does it mean that Malchut is the mouth of the Creator? We see that in corporeality, the mouth reveals what is on one’s mind. HaVaYaH is called “the quality of mercy.” This means that the Creator imparts delight and pleasure upon the creatures. When Malchut is called “life,” which is when the lower ones engage in bestowal, the upper life comes from Malchut. The purpose of creation is called “light of Hochma,” which is Ohr Haya. When Malchut reveals it, she is called “the mouth of the Lord,” revealing the thought of creation, which is to do good to His creations.
By this we come to interpret what we asked in the fourth question: what does it mean that because she is on a man’s head, a man must not walk four Amot [approx. four feet] bare-headed. It is known that Malchut is called “faith,” and faith is always above reason. Man’s mind is referred to as man’s “head.” Accordingly, the kingdom [Malchut] of heaven that one must take upon oneself should be above reason and above mind. This is why it is considered that Malchut is on a man’s head.
This is why it is forbidden to walk four Amot bare-headed, since if she departs from a man’s head, life promptly departs from him. Bare-headed means that Malchut, which is regarded as faith, is not on his mind and reason. It is as we said, that faith is regarded as above his head, meaning above reason. And because he has no faith, the light of life, which comes from Malchut, certainly departs from him, since Malchut is called “life” only by correcting the vessels of bestowal. But in vessels of reception, Malchut is called the “tree of death.” This is why life departs from him.
The fifth question, why Malchut is called “the image of the Lord,” is because “image” means as we say, “I want to have a general picture of the matter.” Therefore, when wanting to know the general picture of spirituality, we are told, “And the image of the Lord does he behold.” That is, seeing the general picture of spirituality depends on the extent to which he has been rewarded with faith in the Creator. Faith is expressed in mind and heart, and according to the faith with which one has been awarded, so he receives the image of it. Therefore, since Malchut is called “faith,” Malchut is called “the image of the Lord,” meaning that according to his faith, so is the image of spirituality that he receives.
Also, in the above manner we can answer the sixth question: why is Malchut called Tzelem [image], as it is written, “Only in the image does a man walk”? Tzelem also means faith, since “sun” is called reason [knowledge] and Tzel [shadow] is something that hides the sun. This is the faith, which is called “clothing.” If a person has that clothing, the upper light dresses in him, as it is written in The Zohar (Vayechi, item 201), “If the Tzelem [image] departs, the Mochin depart, and the Mochin dresses according to the Tzelem.” In the fifth question, why Malchut is called the image of the Lord, it is because image means, as we say, "I want to have a general picture of the matter." Therefore, when wanting to know the general picture of spirituality, we are told, "And the image of the Lord does he behold." That is, seeing the general picture of spirituality depends on the extent to which he has been rewarded with faith in the Creator. Faith is expressed in mind and heart, and according to the faith with which one has been awarded, so he receives the image of it. Therefore, since Malchut is called faith, Malchut is called the image of the Lord, meaning that according to his faith, so is the image of spirituality that he receives.
Also, in the above manner, we can answer the sixth question, why is Malchut called Tzelem, image, as it is written, quote, "Only in the image does a man walk," unquote. Tzelem also means faith, since sun is called reason, knowledge, and Tzel, shadow, is something that hides the sun. This is the faith, which is called clothing. If a person has that clothing, the upper light dresses in him. As it is written in the Zohar, quote, "If the Tzelem departs, the Mochin departs, and the Mochin dresses according to the Tzelem," unquote.
Reader: Now we will move to the lesson from February 2, 2002.
M. Laitman: (24:49) We finished the article, Repentance, from the weekly portion I saw in The Rungs of the Ladder, Third Volume, page 25, this article, [Hebrew word missing] Repentance, or Returning. What kind of repentance should it be, in whom, in what? First, we need to scrutinize who is the created being. The created being is not the will to receive; the will to receive that the Creator created is under His control, it is inseparable from Him, therefore, it's not called, created being. The fact that there is a guest, and he sits by the table, and he sees the dishes, and he wants them, this thing is a given. The guest, this event, this situation by the table, the dishes, all of that, the Creator created. This is not called the created being, the created being could be called only in someone who is outside of the Creator, outside of His will, His control. This means the freedom of control outside of the Creator can be called, created being. If so, so the Creator created the will to receive, the will to receive can never be free, and it is not called, created being. But rather, as the example where the guest sits by the table, and he discovers that there is a host, and the revelation of the host awakens in him all kinds of relations, responses.
What is born out of the revelation of the host, this is something new, which we can call. the root of the created beings; that is, if the guest now starts to feel that he has, with respect to the host, with respect to the appearance of the host, something special that truly comes from himself. That he wants either to delight the host in order to bestow or to receive from the host in order to receive – that is, it pertains to the relations with the host. Not with what he receives from him, but rather how he relates to him, then this feeling, this relation can be called the created being. That is, the created being is an intention in order to receive or in order to bestow, that does not matter. But this is already something that doesn't come directly from the Creator. In that, the Creator seemingly does not control, but rather the created being controls it in that he can determine his intention according to the measure of the revelation or concealment of the host. If the host is concealed, we want to enjoy from Him, in the form of in order to receive. If the host is revealed – that is, his qualities are revealed – according to the revelation of his qualities, comes an awakening to bestow to Him. If so, then not the intentions themselves are the independent matter but rather to establish the revelation of the host or his concealment. If this is in the hands of the created being, this means that he is independent, one who can stand against the revelation of godliness. To conceal Him or to reveal Him to the extent that he wants. That is to be the one who determines the measure of the revelation of the Creator because the result of the revelation of the Creator, it's clear how it will be. But if a person wants to do it by his own forces, this measure is called the measure of his independence. To that measure, he's called a created being, an independent created being opposite the Creator.
M. Laitman: (30:42) Therefore, the root of the created beings is the restriction and the concealment, and later on, the created being is called the screen. That he can entirely conceal the Creator and however he wants, whenever he wants, according to what he decides, he can reveal Him. After that, already according to the revelation of the Creator, then in the created being, there are certainly natural phenomena according to which he awakens to bestow, in order to bestow in the vessels of bestowal or in the vessels of reception. This is already a function, it's a direct outcome from the measure of the revelation of the Creator and on that depends the repentance, that is the key for repentance. Meaning for returning to the source, to the matching that the Hey will return to the Vav, that depends on the person. And the measure of repentance or returning that he's capable of doing is the measure of his independence, the measure of the created being in him.
The revelation of all of these details to a person is simply something that is necessary. That is the revelation that it's not my will to receive, which is the created being but rather the intention that can be a result of the measure of the revelation of the Creator, upon which I'll be able to bestow. If I have a screen and I make a restriction upon myself and I'm able to cope with the upper light as with pleasure. I can demand it only as the force of correction, all of these forces, these calculations, if a person is capable of doing them, they are called the measure of the created being in him, and not nature, which is in the hands of God. So, we need to recognize precisely on which part in us, on which concept in us, falls the obligation of correction and repentance. It's not on the desire, but rather on the intentions, which are the result of our choice regarding the revelation of the Creator. That is, a person who cries out that he's in the darkness, that the Creator is not revealed, is crying out from his will to receive. This is how every created being cries out, it's like that with every beast. The true created being is one who is concerned about the manner of the revelation of the Creator. That this will cause him to create screens so that the revelation of the Creator will not break, violate his independence – can we say that, that it won't violate the measure of his independence.
Question (Petah Tikva Center): (34:31) It’s still not clear to me how there can exist any action or intention that doesn't come from the Creator, that will come from some other source?
M. Laitman: We learned that the will to receive was created by the Creator, the will to bestow is a result of the revelation of the Creator inside of the created being. The light comes and fills the vessel and as a result of that, the vessel reveals, discovers the nature of the light, its intentions, its desires, what is its motivation, right? If so, it's clear to us that before the Creator is revealed to us, the light, meaning will be revealed, will operate within us, will give us its phenomenon, what it is, who it is. It is impossible that within us there will be anything that is of the right intention. If so, then what are all of our actions if it's not the intention? So they say, No, the Creator also allowed you to make an intention, even if it is not a clear result of His revelation.
He says that through the group, you can gradually, also, begin to determine your independence – what does it mean, independence? More than what He gave you, you can acquire through exertion in the group, with the friends. You invest in them, you acquire in them an additional desire, which He did not give you – this is already an action. Now, we need to check precisely how independent it is, no or yes, but nevertheless, there is some kind of independence in it, like a child who's playing, right? It's the time of preparation but certainly in that there is truly our exertion; afterwards, when a person is given the possibility to discover the Creator, then he is already given screens. The first screen is the barrier, what does that mean? That a person is given, through the revelation of the Creator, the King of all kings is revealed to them, I and not another, I and not a messenger. What does that mean, that the Creator is revealed to a certain extent, and as a result of that, a screen is created in the person. This screen is first of all, opposite to the Creator. The person doesn't want the revelation of the Creator for the filling of the vessels, but rather he wants to discover the Creator, first of all, for the correction of the vessels. So, this power, that a person is able to cope against his will and determine that the fact that I can now be in the stature of the Creator, this will correct my vessels. This ability to say so is called independence, this is called a created being.
Question (Petah Tikva Center): (38:00) Why do you say that because, again, it's beyond comprehension?
M. Laitman: Well, you know, in your mind, many things are not grasped, but this is what it is. What do you mean, I can't grasp it, that such a thing can be independent?
Student: Where does that thought come from?
M. Laitman: No, wait a minute, wait a minute, no, no, no, no, you're not right. The fact that the Creator is the root of everything, this is certain, we're not talking about that. But just as a seed, until it begins to develop, we attribute it to the parents. Later on, when it develops we attribute it to the embryo, or the baby, or a child, or a grown-up person, right? So, certainly, in the root, everything belonged or pertained to the Creator. However, there is, here, some kind of development so that from a certain point onward, we can say that this is already an independent created being. That the Creator hides Himself and does not control him, and He lets this created being rule. We're talking about independence with respect to the created being, not with respect to the Creator, But rather to say, no, here the created being is controlling the Creator 100%, we're not talking about that, we're talking about how independent he is in his own, in controlling himself, this is a very subtle point. Can the Creator nevertheless govern him or not? Yes, He can, but He doesn't do it, why? He wants to let the person be as himself but if there will be a struggle, will the created being succeed, or the Creator will succeed? Of course the Creator will succeed.
I don't know how to make it tangible but this concept of independence, it's in the feeling of the created being. But it's a true feeling that he is independent, he distinguishes himself from the Creator through the screen. Meaning he distinguishes between his own desires and the pleasures that exist in the Creator, when he's already separated in that, and he seemingly breaks the law that the Creator has determined. The Creator determined that there is a will to receive, and He's going to fill it, and the created being says, Stop, here I'm going to truly place an iron partition. There's no such thing that You have the pleasures and You control my desire. No, I will determine how precisely my desire will behave. This is the measure of the independence. It is true that the power for it, he receives it from the revelation of the Creator, the revelation of the importance of the Creator. He needs for that another element from the Creator in order to cope with the pleasures, to receive from Him the importance of the Giver, yes. But he already determines that I have two forces outside of me: the pleasure and the importance of the Giver of the pleasure, and what do I want? First, I want the importance of the Giver of the pleasure so that I will determine how I receive. Maybe I don't want to receive, and if I do, what for, why? Later on, I will have a connection with the pleasure, this measure is called independence, this is called the created being. All the rest is on the account of the Creator.
Spirituality, it's not like corporeality, where we have here separate bodies, so we say this is Moshe, this is Jacob, this is Isaac. In spirituality, we immediately feel that this is a force which is under the control of the Creator, and these are forces, desires, thoughts, intentions that are under the control of the created beings. We see it like two different colors.
Question (Petah Tikva Center): (42:15) I understand that at some stage the created being reaches the understanding that there should be a stage where the Creator is concealed, so he needs to conceal?
M. Laitman: It's not that the created being agrees with the concealment, he wants the concealment, he determines the concealment. To the extent that he determines the concealment, the Creator is revealed, and the created being covers Him and uses it only when and for whatever purpose he wants it.
Student: How does he reach that stage, how does he come to it?
M. Laitman: This stage is the barrier, from the barrier onwards, in every spiritual degree, determines the measure of the revelation of the Creator, and correspondingly, the measure of the concealment of the Creator on behalf of the created being. We always have 100% guarding of the insulation between them. The first restriction is not canceled, this means that throughout the entire ladder, it is not canceled. That there is a partition between the Creator and the created being, as it was determined in the first restriction. However, this partition on the highest most degree there, the created being keeps himself 100%, keeping the restriction, seemingly, but the Creator did that. On the bottom, it's 100% the Creator and in the middle, it's like two triangles, an upper one and a lower one, in the middle, in every degree.
Let's say, in degree number 20, out of 100 degrees, this means that, number 20 means that the created being is holding the restriction in 20%, and the Creator is revealing Himself in 20% and concealing Himself in 80%. You see, this is how it isL until the created being takes upon himself the entire restriction and says, I'm going to keep it 100%. I don't need Your pleasures. I only need Your revelation in order to resemble You, and so on. You see, but there is 100% keeping of the restriction in each and every degree. However, the relation between the Creator and the created being changes, and this determines the height of the degree.
Question (Petah Tikva Center): (44:33) You said that the Creator determines that the created being will become like the Creator. But who chooses the path by which the created being gets there?
M. Laitman: The ways how to advance are also determined by the created being, because after the created being can isolate himself from the Creator, he determines that, first of all, he wants that the revelation of the Creator will serve him to create the screen. Accordingly he already determines the entire process, the created being does that, what does he do? He reveals that only the revelation of the Creator can correct him and make him independent, and this is what he asks for – but he determines it. Nothing is done except through the exertion of the created being.
Student: There are multiple paths?
M. Laitman: No, no, no, there are no, it's not that there are few ways, the path of Torah and the path of suffering are only in order to discover this point. That I have to demand the revelation of Godliness so that He will correct me. So until this decision, I seemingly have two paths, the path of Torah or the path of suffering. But once I reach this decision, I no longer have two paths. The correction is only through the revelation of the host, so I'll be ashamed, I will want to be like him, and so on. To give to him, to bestow the correction, is to reach this point from there onward. But to reach this point, I have the path of Torah and the path of suffering – I can suffer more, suffer less. How do I discover that, through the society, by me suffering on my own, but onward? There is no possibility for a person to determine the nature of the degrees, the structure of his soul, how he should advance, a person has not determined that. All this is, once again, it's all nature, the nature of my inner structure, the nature of the Creator, the way He is revealed in what form, I cannot determine any of that.
Our determination, our freedom, is only to reach the decision that I want by my own forces, seemingly by my own exertion. I now determine that I want the restriction between the pleasures and my will to receive, and His revelation as the Host as great, His importance because this will serve me to create the screens.
Student: But this decision, it makes?
M. Laitman: This decision, too, is an outcome of Him being revealed as the surrounding light, that's it. So, where, here, is my self, the I? The I is that which, through my actions in various opportunities, especially through the society, dissemination and such things, where I awaken the surrounding light, and that's it. Bringing the forces of nature – the Creator's nature, my own personal natural powers – into action, that's my work. But after I bring them, I determine the extent to which they will mix, by what percentage and so on, do something, yes? After I determine that, I use the forces which exist in nature; I can't change them in themselves, but determining that it'll happen, wanting it to happen, that I can do. Because if I don't want, if I don't want it, then this action won't be felt by me.
M. Laitman: (48:47) It doesn't mean that I repent then, that I correct myself, I need to come to a lack. If I have a lack for some action, for some correction and it happens, by this, I correct my lack. Otherwise, the action passes me by, I don't sense it. Sometimes you sit, you hear things for maybe a year, two years, it passes by your ear, a centimeter past your ear, it just passes there, again and again, and suddenly, boom, you hear it, you suddenly awaken! You heard something in some word and why didn't you hear it before? Previously you couldn't hear, because you did not prepare an inner vessel, and now, an inner vessel has formed in you. And, the same thing we've been talking about for several years, which passed by your ear, it suddenly, it registers, it enters the ear. A hole is made where that thing can enter and you can hear it. So, without you making that hole nothing will happen. Where do you make a hole in the ear? Or a slave that wants to stay, right, with the master?
Question (Petah Tikva Center): (50:36) We say that in nature, the weak one always annuls before the stronger one, meaning the stronger he is, the more he annuls before him. Now you say that the more I will see Him as greater towards me, so I will have more power to go against Him?
M. Laitman: The Creator cannot be revealed, so if I receive the power to repent, the power of the screen. According to the greatness of the Creator that is revealed, in full, 100 percent, and then I'll immediately repent 100 percent. Why do I need all the degrees, right, slowly, gradually? If He's revealed 100 percent, then I won't have the ability to be independent. These degrees determine the extent to which I can maintain my independence opposite Him so He doesn't rule over me, you understand? What does the screen do? The screen, which rejects, reflects the light, what does it say, Don't control me, You created in me desires to receive, correct, they're addicted to Your pleasures. I don't want them to come into contact with the pleasure, otherwise it's over, I won't be able to control them anymore. So the restriction remains and this is the meaning of the screen reflecting the light that comes.
Question (Petah Tikva Center): (52:00) No, I'm now talking during the stage of preparation, right? So I'm saying, I, at a certain point, have a certain measure of the greatness of the Creator, right, and now, I probably cannot get out. You're saying the more I'll advance and I have more greatness of the Creator, I'll feel more as a puppet on a string, and in this way I'll have a greater desire against Him – it should be the opposite?
M. Laitman: The more you advance, the more you'll need to demand the revelation of the Creator, so as to have more power to receive in order to bestow upon Him. If He's revealed more, then you will have a greater screen – I don't understand the question?
Reader: Now let's share our impressions from the lesson, and what do we take from it for implementation in the Ten? Then, we'll continue to the next part of the lesson but before that, let's sing!
Song: (59:08)