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

Daily Morning Lesson: August 26, 2025

Part 3: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 4. #17

Reader: Hello, we are reading in the Study of the Ten Sefirot. Part one. The Istaklut  Pnimit, Inner Observation. Chapter four, item 17. Ha'adam niZON, mishimre-ja Klipod. Heading, MAN feeds on the yeast of the shells and thus uses the will to receive, as they do. 17.

Reading: (00:20) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 4. #17

Man feeds on the yeast of the shells, and thus uses the will to receive as they do. 

17) Now you can understand the root of the corruptions that were incorporated promptly in the thought of creation, which is to delight His created beings. After the cascading of the five general worlds, Adam Kadmon and ABYA, the Klipot appeared in the four worlds ABYA of Tuma’a, too, as in “God has made them one opposite the other.” In that state, the turbid, corporeal body is set before us, of which it was said, “For the inclination of a man’s heart is evil from his youth.” This is so because its entire nursing from its youth is from the yeast of the Klipot. The whole matter of Klipot and Tuma’a is the form of the desire only to receive that they have, and they have nothing of the will to bestow.

By this they are opposite from Him, for He has no will to receive whatsoever, and all He wants is to delight and bestow. This is why the Klipot are called “dead,” since their oppositeness of form from the Life of Lives severs them from Him and they have nothing of His abundance.

Hence, the body, too, which feeds on the yeast of the Klipot, is also severed from life and is filled with filth. And all of this is because of the will to only receive and not to bestow that is imprinted in it. Its desire is always open to receive the whole world into its stomach. This is why “The wicked, in their lives, are called ‘dead,’” since their fundamental disparity of form from their root, where they have nothing of the quality of bestowal, severs them from Him and they become truly dead.

Although it seems that the wicked, too, have the form of bestowal when they give charity, etc., it has been said about them in The Zohar, “Any grace that they do, they do for themselves, as their aim is primarily for themselves and for their own glory.”

But the righteous, who engage in Torah and Mitzvot [commandments] not in order to receive reward but to bestow contentment upon their Maker, thus refine their bodies and invert their vessels of reception to the form of bestowal.

It is as our teacher said, “It is known and revealed,” etc., “and I did not enjoy even with the little finger” (Ketubot 104). This makes them completely adhered to Him, for their form is identical to their Maker without any disparity of form. Our sages said about the verse, “Say unto Zion: ‘You are My people.’” It was interpreted in the “Introduction of The Book of Zohar,” Item 67, that you are with Me in partnership. This means that the righteous are partners with the Creator, since He started creation, and the righteous finish it by turning the vessels of reception into bestowal.

M. Laitman: Thus far, item 17. 

Question (Petah Tikva Center): (05:19) What is Zakut, refinement? What is refinement? 

M. Laitman: Refinement is when the desire to receive, which is imprinted in a created being, it gradually can depart him and what comes in its place is the desire to bestow, that is called an act of refinement. 

Student: Meaning, when a person has something to bestow from the beginning, that becomes revealed?

M. Laitman: No, we're not jumping like you. No, no. Just that definition. 

Question (Kyiv 1): (06:19) It's written that wicked are detached from the life of lives   and don’t give anything to the Creator, and the righteous engage in the Torah. So, how can we be like the righteous who engage in the Torah with the intention that they don’t detach from the bestower?

M. Laitman: We can engage in anything, but there's a force in creation, which we're all in. If we want to receive from this force changes that will happen in us, then we, by that, depict to ourselves the change. We imagine to ourselves such a deed that the upper light can operate upon us, and then we change. Our intentions change. What we want to happen from our actions, from our deeds, that is that change that brings with it the actions of the righteous. 

Student: So what is that intention, that bestowal that we wish to build? 

M. Laitman: It means that you don't want anything for yourself, but rather you want to act only for the Creator. It's clear that none of us has such an intention, but as it was said here already in the beginning of this part, we are capable of drawing this light, this force that will correct us. And then in us, too, the intentions to operate for the Creator, and where the possibility appears.

Question (Petah Tikva Center): (09:04) He writes here that the root of the corruptions is already from the thought of creation through all the degrees, if I understand. And in the previous item, in item 15, we learned that when the reflected light is there, the vessel of the will to receive that is given to Tuma’a, to impurity. How does that work, that matter?

M. Laitman: We'll talk about that now, too. Yes. For the time being, we'll go over the other questions.

Question (Turkiye 1): (09:59) What is the yeast of the shells, and how do we adorn this yeast with love? How do we overcome the obstacles that are before us on the path?

M. Laitman: That, too, we will learn. Now we are in the beginning of the acquaintance that the Klipot, the shells, are with us. And then we'll see how it's done, this correction.

Question (Petah Tikva Center): (10:39) He reminds here ABYA of Tuma’a, the impure ABYA and the corporeal world. What is the impure ABYA and the corporeal world he discusses?

M. Laitman: As he says, God made this compared to that, just like there are forces of bestowal, forces of reception, ABYA of holiness, ABYA of impurity, and so on. That's why we will learn these things. We just didn't start yet with that.

Question (ITA 4): (11:16) What is the meaning of what is written here, that the Creator began creation and the righteous finish it? 

M. Laitman: That the Creator began creation according to his plan. According to this plan, we are between two worlds, and we need to eventually choose which world we want to belong to, and accordingly, choose the actions that we want to take place in creation. 

Question (Holland): (12:13) When we read a text, especially when we read this text, and there is a sensation, a feeling of that, even though you cannot understand, but there is a feeling of truth to it, and a sensation of gratefulness. What is the part that gives this impression? Is it something in the connection in the Ten, or is it something in the connection with Baal HaSulam, because also the text speaks about separating from our will to receive. So, what is this part that gives this impression? 

M. Laitman: The impression comes from the words that Baal HaSulam wrote us, and we need to try to connect between us, and to yearn to go through those changes that are written in the Study of Ten Sefirot, that will impact us and change us, and from this will make us resemble the Creator. That is what we want to happen. 

Question (W MAK 43): (14:00) Baal HaSulam reminds that Kedusha is attained through the intention to bestow, through reflected light, but in the shells, the Klipot, there is no intention to bestow. So the Klipa, the shell, is actually dead. So, where do they have their force of resistance? 

M. Laitman: We will learn that soon.

Question (Moscow): (14:37) I would like to clarify this question. What is the difference between a shell and the beginning of the next degree? For example, the Ten is connected, so the shell, the Klipa, the force where it's acting for a breaking in the Ten, or is this desire for extra connection actually aiming in a spiritual direction and doesn't act towards a breaking?

M. Laitman: No, I think we need to wait here. I can talk, but we will soon learn this. We will soon be able to scrutinize all these questions. You'll see them soon through Baal HaSulam. 

Question (Almaty): (15:34) Regarding not to take pleasure for oneself, when the light is revealed, if we focus on the source of the pleasure, the source of the light and are grateful, does it mean we're not receiving the pleasure to ourselves? 

M. Laitman: We will learn that too. We have yet to stumble upon that yet. 

Question (Florida): (16:00) Do the wicked stay wicked and only the righteous work for bestowal?

M. Laitman: Yes, the wicked work in reception, the righteous work in bestowal. 

Student: So, do the wicked ever convert, if you will, do they become righteous eventually, or is it always…?

M. Laitman: Yes, also the wicked can, and it's a great commandment, a great action for them to be able to reach acts of bestowal. 

Student: What awakens a wicked person to change, his change of heart? 

M. Laitman: The will to receive inside the created being yearns to reach the light, which he sees something powerful, and upper whole for him. That's why through the study we change and come close to the light, to the Creator eventually.

Question (Petah Tikva Center): (17:38) Baal HaSulam writes that the Creator is the one who begins creation, and the righteous are those who finish creation. What does it mean that the righteous finish creation?

M. Laitman: That a person who starts to study the wisdom of Kabbalah its TES, he begins to see how through the study in the group in the right way in the correct study goes through changes. And that's the purpose of our study actually. Through the study of the ten Sefirot, we connect between us, and then our power becomes bigger, more aimed to the Creator, and then we feel the change that we go through. 

Student: What changes do we go through actually as we study TES? 

M. Laitman: We, through the study of TES, move from intentions in order to receive that we have to begin from the beginning of creation in us to intentions in order to bestow. 

Student: Every time we study, we open the books. Do we need to be… Do we need to aim to undergo corrections? 

M. Laitman: Yes. 

Question (MAK 11): (19:53) You said that we have the ability to draw a force that will correct us, but we learn in other places that this power comes of its own by itself. So, what gives us the ability to raise MAN and perform various actions? Can we actually do that by ourselves, or do we have to do special…? 

M. Laitman: It is necessary that there will be actions on our part, we'll also learn what we have to do besides the study, in what way we have to be connected between us so that our forces will join together and overcome. That's what we're going to have to learn and implement.  

Question (Petah Tikva Center): (21:00) I have a question about this item, the previous one that we read yesterday. He writes that since the creation of the screen, two systems open up in the created being: the BYA impurity and the BYA of holiness. Now, holiness, that's pretty clear, through reflected light, he can receive the upper light. Now, the BYA of impurity, I want to ask, it's the desire that the created being restricted. It can't work in order to bestow with that. Is that what BYA of Tuma’a means, that entire system? 

M. Laitman: No. BYA of Tuma’a, impurity, is the desire that the created being wants to use as is in order to receive. And that's why it's called a BYA of impurity, meaning that it receives no light, and it gradually becomes revealed through corrections. 

Student: So, it's the Malchut that's under the Masach, under the screen? 

M. Laitman: You can ask a thousand questions here, but it's better to just keep reading on.

Question (Petah Tikva Center): (22:31) And he writes that the Creator created one opposite the other. Is that with respect to what we feel, meaning I feel holiness and shel Klipa together?

M. Laitman: Everything is with respect to the person. 

Student: So, everything has both, you have to be related, connected to Kedusha and Klipa, yes? 

M. Laitman: What does it mean to be connected or not connected? You can depict to yourself a thousand different states now. So, I'm telling you, everything has to be as close as possible to the source.

Student: And what does it mean to feel the Klipa, the shell? What does it mean that the person feels the will to receive as the Klipa? 

M. Laitman: We'll learn that. We'll learn. 

Question (Petah Tikva Center): (23:31) You said that when we open up the TES, we feel the changes that we undergo every day. How, from these changes, do we feel a partnership with the Creator? 

M. Laitman: When you connect to the Creator, so according to how you change, the Creator changes in your eyes, and thus you feel getting closer to him. 

Student: Now, in the beginning of the text, he says that through this we can understand the root of the corruptions. 

M. Laitman: Yes. 

Student: From the changes we undergo every day, how from that do we learn about the roots of corruption? What does it mean to understand the root of our corruptions? 

M. Laitman: The root of the corruptions is the will to receive that we have received from the beginning. And all the rest of the actions we make, they are all aiming us, directing us to holiness if we do them right in order to bestow contentment to the Creator. 

Student: Why does he say that only the righteous are partners with the Creator? 

M. Laitman: Righteous, meaning those who justify the creation, justify the Creator, and accept in each and every state they go through such relationships from the Creator. Where the Creator justifies creation, wants to raise the person to his status, and that's how we advance. 

Question (W Turkiye 8): (26:00) At the end of item 17, Baal HaSulam writes that it is known that I did not feel pleasure even with my little finger. So, the question is, can a person reach such a state where even with a little finger he feels no pleasure? How to reach that? 

M. Laitman: Our great Rav was truly great, and there's a reason. It's not by chance that he was given this title, the Holy One, and what he said is truth. That was his attainment.

Question (Almaty ): (26:59) A wicked that’s also a high degree as far as I understand, and a person can't just suddenly become wicked. What does it mean that in the lesson I discover that I'm wicked, and what can I do with that? 

M. Laitman: Throughout our study, we begin to differentiate thoughts, actions of the person as opposed to positive and negative. So, during the study, we will scrutinize what are our positive or negative actions, and intentions, and that's how we'll advance. 

Student: And right now, do I need to look for that wicked one within me? 

M. Laitman: You're not going to be able to find this or that. Rather, for that, you have to go deeper into the study, delve deeper, and then, following that, as a result of the study, you'll feel what it belongs to, to a positive form or a negative one. And that's how we'll continue to advance. 

Question (W PT 38): (28:38) What is the need and importance of the Klipot, the shells? 

M. Laitman: The shells, Klipot, make a concealment for us. And by studying correctly, by attracting the upper light through us, to us, that's how we correct these intentions that seem to us in order to receive, and we invert them in order to bestow. That's called correction.

Question (W Unity): (29:28) The root of the corruption, is that the will to receive itself? Or is it my dependence on the will to receive, consciously or not?

M. Laitman: No, no. The will to receive itself is the basis for all of the shells, all of the actions and intentions that are incorrect. 

Question (Nikolaev-Sochi): (30:05) How can one yearn to study the TES in order to bestow and not to receive?

M. Laitman: Always keep thinking about it. I don't have any other requests at the moment. 

Student: If I can focus the question, who reveals the TES? One who thinks about it a lot, one who is patient as he studies, what is the main quality you need in order to truly discover the TES? 

M. Laitman: The main thing is to become similar to the Creator.

Question (Petah Tikva Center): (30:50) It says here in item 17 that we find the body, the corporeal murky body, and it's written that one's inclination is bad from youth, and so on, it's all filth. So, if it all comes from, there's none else besides him, and it's all a system developing the created being, what does it mean, all this, with respect to the will to receive and vessels of reception?

M. Laitman: The Creator divided all of reality into two: light and Kli. And we, as we begin to enter the study, to enter the material, the matter of creation, then we begin to identify this part belongs to the bestowal, the other part belongs to reception. That's how we advance, to the point that we receive forces from the Creator, a force of reception and a force of bestowal. And we have to scrutinize what belongs to reception and what belongs to bestowal. That's our work, bit by bit. We'll learn how to do that.

Question (Latin 2): (32:53) It's written, as our holy Rav said, I did not receive pleasure even in my little finger. So, how does that work along with the fact that we need to be joyous in all states? We need to work with joy?

M. Laitman: Joy can come from many different directions. The fact that I can work not according to my will to receive but according to the will to bestow, and I direct myself in my work to bestow to the Creator, that could be the greatest pleasure to me. So, don't get confused between what can I take pleasure in and what is it that I do. The whole world that the righteous ones open up, the spiritual world, they open it up in order to bestow, not in order to receive, to enjoy for themselves.

Question (W Moscow 6): (34:22) How can we check our intention to see if we're acting for ourselves or in order to bestow? 

M. Laitman: Examine that bit by bit, ask the question, and you'll see how gradually the question itself will unfold in you, will develop in you.   

Question (W Kabu 2): (34:47) This part about not enjoying even with this little finger, as we aspire, should we learn how to put a restriction on our joy? 

M. Laitman: In the meantime, nothing at all. We learn, we hear, and accordingly we gradually advance. Later, there will come other degrees.

Question (W PT 33): (35:33) When you connect to the Creator, then according to how you change, the Creator changes in your eyes. What does it mean that the Creator changes in my eyes?

M. Laitman: The meaning of the Creator changes means that's how it seems to us, that not I am changing, but the Creator is changing, meaning the picture of reality that I feel is what's changing. 

Question (W Europe): (36:26) What does it mean to delve deeply into the study and how to do that in the Ten? Because not all of the friends have the same desire to study very deeply. 

M. Laitman: I wish through the study to change myself, to be bestowing to the Creator. In order to bestow to the Creator, I also become included in the collective desire of the friends, and together, through them, I also want to bestow to the Creator. That's what happens. 

Question (W ITA): (37:48) How can we come to desire only the Creator? What do we need if we are not yet able to love? How can we come to yearn for the Creator alone? What can help us come to love in a complete way? 

M. Laitman: We learn. Simply, we have to open the book that we're studying and study along with us. Bit by bit, try and translate and go through lessons. All of it is during the study. We have to just… stick to us. 

Question (W ITA): (38:47) Second question. What do we lack in order to reach a state where we become emotionally dependent on the ten? Until it all becomes a single desire. 

M. Laitman: This gives us the commitment to connect to the ten, so much so that whether we are up or down and go through all kinds of states, we wish to feel connected to our one ten, and only in it, through it, we pray to the Creator. We get closer to the Creator. It all happens together with our ten. 

Question (Latin 4): (39:51) There are friends who make an effort to participate in the lessons. They're very active. All these actions, are they considered the acts of the righteous, or are they acts of bestowal? 

M. Laitman: We will get to the point where we can differentiate between the actions of the righteous and the actions of the wicked. For now, we're studying what's written.

Question (Petah Tikva Center): (40:33) Can a person discern where truth lies, whether it's in the Klipa or the Kedusha?

M. Laitman: That's very difficult. We will learn that. Bit by bit. and over time, during this study, we learned how to differentiate, how to discern.

Question (Bulgaria 1): (41:02) I heard that the shells create concealment. What concealment do they make, because the shells are necessary, crucial? 

M. Laitman: Certainly necessary. They show us where our desires, our intentions are, our actions, where they are incorrect. Therefore, without the shells, we cannot advance. 

Student: What concealment do the shells make? 

M. Laitman: Over each action of the light, there's an action of the Klipa. We'll have to learn that, we cannot advance without it.

Question (Salt Lake City): (42:02) How can one Ten help the other Ten to connect to Baal HaSulam during the TES that would make Him happy? He would dwell inside of us, teach, and enjoy it. 

M. Laitman: They should connect to each other as much as possible, and that will certainly bring joy to Baal HaSulam.

Question (Beer Sheva ): (42:44) In the first paragraph there, it says that God created one opposite the other. Now, in previous items, we read that in the beginning, he and his name were one. And now, all of a sudden, he takes a different form. Where was the change here in the process? The intention was always to benefit the created beings. He and his name were one. And suddenly, there's a Guf, a body, being fed by the shells. Where did it change? What happened? 

M. Laitman: It changed by the Creator that in order to bring the person shift the person to adhesion with the Creator, with the upper light, with truth, then the Creator has to build a system. The system of the worlds, a system of concealments, worlds meaning concealments, and teach the person what revelation is, what concealment is, and in such a way, a person gradually comes to understand who the Creator is, how he guides us, governs us, and what we have to do to get closer to him. And that's all in front of us, ahead of us. 

Question (Petah Tikva Center): (44:30) He writes that due to disparity of form, we are severed from Him and are dead.

M. Laitman: Yes.

Student: The question is, do we need to reach that feeling that anything which isn't bestowal is death? 

M. Laitman: We'll develop and see. For now, we don't feel this or that. We're just reading. And we don't yet know whether we're already there, or close, or far. 

Student: But he writes that it's at the root, the very thought of creation. 

M. Laitman: Yes.  

Question (W PT 6): (45:20) It's written that the righteous complete creation. What does it mean that creation is finished? And what happens next? 

M. Laitman: This means to reach a state where the Creator, the will to receive the Creator created, his existence from absence, is entirely equal in form to the light. And thus they are together. Together, filled by each other, and in such a way, they come closer to such a completion that each one completes the other, and that's it. And through that, the created being, the will to receive of the lower one can equalize itself with the will to bestow of the upper one. And then he'll have the force to receive in order to bestow.

Question (Petah Tikva Center): (46:40) How is the degree of the righteous attained? 

M. Laitman: Learn. 

Student: In the Ten, right? In the work with the friends?

M. Laitman: I don't want to answer. Learn it. 

Student: And if in the work with the Ten I can't justify the behavior of one of the friends, what can I do? 

M. Laitman: So, you can't. So, you learn how to attain that, what are you trying to do and can't, and as a result you'll get closer. 

Student: I can't get close to him.

M. Laitman: It seems to you. Don't be so assertive about it that you can't. Maybe you need to try for ten more years.

Student: Will settling for restriction be helpful in the work in the Ten? Just to restrict him. I don't want to relate to how he behaves, which to me it seems like he's not assisting the connection in the Ten. He's harming it. 

M. Laitman: That's pride.

Student: Whose pride? 

M. Laitman: Yours. 

Question (W Turkiye 8): (48:57) What awareness should we acquire to emerge from the state of being dead and being fed by the Klipot, the shells? 

M. Laitman: We have to contact, connect to the Kedusha, the holiness, that's all. And then, we will be filled with a certain measure of the force of bestowal from above, from the Creator, and that will raise us above the shells. 

Reading: (49:39) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 4. #18.

All of reality is contained in Ein Sof and is extended existence from existence. Only the will to receive is new and is extended existence from absence.

18) Know that the whole matter of innovation that the Creator had innovated with this creation, which our sages said He elicited existence from absence, applies only to the form of the desire to enjoy imprinted in every created being. Nothing more was innovated in creation, and this is the meaning of “maker of light and creator of darkness.” Nachmanides interpreted the word “Creator” as indicating a novelty, meaning something that did not exist before. You see that it does not say, “create light,” since there is no innovation in it by way of existence from absence. This is because the light and everything contained in the light, all the pleasant sensations and conceptions in the world, are extended existence from existence. This means that they are already included in Him; hence, there is no innovation in them. This is why it is written, “maker of light,” indicating that there is no innovation or creation in it.

However, it is said of the darkness, which contains every unpleasant sensation and conception, “creator of darkness,” since He invented them truly existence from absence. In other words, it does not exist in His reality whatsoever, but was rather innovated now. The root of all of them is the form of the “desire to enjoy” included in His lights, which expand from Him. Initially, it is only darker than the upper light, and is therefore called “darkness,” compared to the light. But finally, the shells, Sitra Achra [other side], and the wicked, cascade and emerge because of it, which cuts them off completely from the root of life. This is the meaning of the verse “Her legs go down to death.” “Her legs” indicate the end of something. He says that in the end, death cascades from the legs of Malchut—the desire to enjoy that exists in the expansion of His light—to the Sitra Achra and to those that feed off her and follow her.

Because we are branches that are extended from Ein Sof, the things that are in our root are pleasurable to us, and those that are not in our root are burdensome and painful

Question (W Turkiye 7): (53:09) How can the lesson become prayer that will awaken the friend's heart

M. Laitman: that depends on the mind and heart of the student who's learning and feeling what he's going through in his mind and heart, and all of that he can raise that from him to a place where the thought and desire came down to him. Tat's how it works 

Question (MAK 25): (54:16) Establishing to build an intention in a technical way, should I have the intention with every word I say?

 

M. Laitman: You can be on a few words a sentence, no. 

Reading: (54:42) Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part 1. Inner Observation. Chapter 4. #19.

Because we are branches that are extended from Ein Sof, the things that are in our root are pleasurable to us, and those that are not in our root are burdensome and painful.

19) We can ask, “Since this disparity of form of the will to receive must be in the created beings, for how else would they be extended from Him and shift from being Creator to being created beings?” This is only possible by the above-mentioned disparity of form. Furthermore, this form of the will to enjoy is the primary essence of creation, the axis of the thought of creation. It is also the measure of the delight and pleasure, as we have said above, for which it is called a “place.” Thus, how can we say about it that it is called “darkness” and is extended to the state of death, since it creates separation and interruption from the Life of Lives in the receiving lower ones? We should also understand what is this great anxiety that comes to the receivers because of the disparity of form from His self and why the great wrath about it.

To explain this subtle matter sufficiently, we must first clarify the origin of all the pleasures and sufferings felt in our world. Know this: It is known that the nature of every branch is equal to its root. Therefore, the branch desires, loves, and covets every conduct in the root, and does not tolerate and hates any conduct that is not in the root. This is an unbreakable law that applies to every branch and its root. Because He is the root of all His creations, everything in Him, and which is extended directly from Him, is pleasurable and pleasant to us, for our nature is close to our root. Also, everything that is not in Him and is not extended to us directly from Him, but is rather opposite to creation itself, will be against our nature and will be difficult for us to tolerate. For example, we love rest, and vehemently hate movement, to the point that we do not make even a single movement if not to find rest. This is because our root is motionless and restful; there is no movement in Him whatsoever. For this reason, it is against our nature and hated by us. Similarly, we love wisdom, power, wealth, and all the virtues because they are contained in Him, who is our root. We hate their opposites, such as folly, weakness, poverty, ignominy, and so on, since they are not at all in our root, making them despicable, loathsome, and intolerable to us.

We should still examine how there can be any extension that does not come directly from Him, but from the opposite of creation itself. It is like a wealthy man who called on a common person, fed him and gave him drinks, and granted him silver and gold every single day, and each day more than the day before. Note that this man simultaneously tastes two distinct flavors in the great gifts of the rich man: On the one hand, he tastes immeasurable pleasure due to the abundance of his gifts. On the other hand, it is difficult for him to tolerate the abundant benefits and he is ashamed when receiving it. This matter causes him intolerance due to the abundant gifts showered on him every time. It is certain that his pleasure from the gifts is extended to him directly from the wealthy benefactor, but the impatience that he felt in the presents did not come from the wealthy benefactor, but from the very essence of the receiver—the shame awakened in him because of the reception and the free gift. The truth is that this, too, comes to him from the rich man, of course, but indirectly.

Question (W Moscow 8): (01:01:22) From what we just read it seems that the branch finds everything that exists in the root pleasant. So, as we undergo our correction, we aim towards what exists in the root. But from where do we have… But rather we have many desires which aren't included in the root.

M. Laitman: It will be even more, and we need to agree with that. And check and see that they don't come out of nowhere, so that gradually we'll get to know all of them and feel how we can correct them. And in the meantime, that's it.

Reader: Thank you for a very special lesson. We will now read the Zohar. But before that, let's summarize the lesson.