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

Daily Morning Lesson: October 15, 2026

Part 1: Rabash. Concerning Bestowal. Article No. 16, (1984).

Reader: Hello, in the first part we will study a lesson by Rav from November 24, 2002. It is based on Rabash's article, "What Is, 'We Have No King but You,' in the Work," in the writings of Rabash, in the second volume, page 1827 in Hebrew. We will read the article together in the Ten. And we have 37 minutes for that.

Reading: (00:35) What Is, “We Have No Other King But You,” in the Work?

Article No. 1, 1991

We should understand what it means when we say, “We have no other king but You.” It implies that when we praise the Creator that “We have no other king but You,” then we are not like the nations of the world, who have many gods, while we have only You as our king.

It follows as though the Creator is greater than them. Why is this so important if the Creator is more important than they are, and we chose the Creator? We can say this in the manner that is written in The Zohar (“Introduction of The Book of Zohar,” Item 161), “Rabbi Aba said, ‘It is written, ‘Who would not fear You, King of the nations, for it is Your due?’’ What kind of a praise is this? Rabbi Shimon said to him, ‘This verse does not give Him much respect, for it is written, ‘For among all the sages of the nations and in all their kingdoms, there is none like You.’ Why this comparison to people, who have no existence?’”

While there are many interpretations to this, we will explain it in the work. It is known that the order of the work begins first of all on the basis of faith. Right at the beginning of the work, we take upon ourselves the burden of the kingdom of heaven, which is to believe that the Creator is the leader of the world. That is, He watches over the world with private Providence, as said in the article, “The Order of the Work, from Baal HaSulam.”

Afterward, we must know that the faith we take upon ourselves is of inferior importance, meaning that if everything were known and we would not have to believe, this knowledge would be more important to a person. Now a person must believe that although faith is of little importance to a person, he still chooses to go specifically in this path of faith above reason, since he believes in the sages, in what they attained and said.

But one who has no faith in the sages says that if knowledge were more successful for man’s work than faith, as one thinks and says that if serving the Creator were in a state of knowing and we would not have to believe, there would probably be many more servants of the Creator, and many people would dedicate themselves to the work. But when a person must believe in both the Creator and the sages, the faith that people must believe pushes them away from being workers.

However, a person who wants to approach the Creator must believe in the sages, who told us that if the way of knowledge were truly better for guiding the world, the Creator would give us the work in a manner of knowing.

Instead, the Creator knows that the most successful way for a person to achieve the goal, which is His desire to do good to His creations—for man to be able to receive the delight and pleasure without the bread of shame—is specifically through faith.

However, since man is born with a nature of self-love, the body enjoys that which is closer to self-love. For this reason, when a person is told that he must observe Torah and Mitzvot [commandments/good deeds] on the basis of faith, it is difficult for him. He would be happier if everything were known.

However, there are many discernments concerning faith, meaning what a person should believe. The matter is simple: A person should believe only in reward and punishment. That is, if he observes Torah and Mitzvot he will be rewarded, and if he does not observe he will be punished.

There is reward and punishment on all levels. The only difference lies in what is the reward and what is the punishment. In this there are differences between the degrees. This also applies to corporeal matters. For example, a child is told that if he does not want to eat he will be punished, such as when all the children who eat go on a trip, the child who does not want to eat will stay home.

Sometimes the reward and punishment are expressed in the eating itself, in that someone who does not do what the parents command will not get food today and will stay hungry. It follows that it is the same for all people: The reward and punishment give man the push to advance.

For this reason, sometimes a person believes that by observing Torah and Mitzvot he will be rewarded in this world, as it is written in The Zohar, “There are people whose fear is in reward and punishment of this world, meaning long life, health, etc., and there are those whose reward and punishment are in the next world, meaning they have the Garden of Eden. Also, there are people whose fear is Lishma [for Her sake], meaning “because He is great and ruling,” who are privileged that they are serving the King, and this is their reward, and they do not need any other reward.

In other words, they cancel their own authority, have no concern for themselves, and their only worry is to bring contentment to the Maker. Since the body, called “will to receive,” does not accept this, it resists this work. Therefore, precisely here, in work where one wants to work in order to bestow, there are ascents and descents.

In this work, “reward and punishment” are completely different from those applied in the work to receive reward. When a person has some flavor in the work and he feels he has some nearing to the Creator, this is his reward. If he feels that he has been thrown out from the work of the Creator, meaning he does not feel any flavor in the work, a person considers this “the biggest punishment.”

In other words, he has no feeling of work. Yet, one should say that this pushing away that he is feeling is because he is far from the Creator, since a person understands that if he were closer to the Creator, he would have to feel differently than he is feeling now, as it is written, “Strength and joy are in His place.”

This means that when a person feels that he is in a place of Kedusha [holiness], and it is written about Kedusha, “Strength and joy,” but now he feels that he has no vitality and sees everything as black, and he cannot overcome the state that he is in, to a person who wants to come to work for the sake of the Creator, this is considered the biggest punishment.

When a person wants to overcome the state that he is in, he sees that it is impossible to approach the Creator. Sometimes he falls into despair, meaning he wants to escape the campaign and decides that he will never be able to achieve a degree where he has no concern for his own benefit but only for the benefit of the Creator.

So, the question is, which is the truth? That is, is he wrong, and it is actually possible to come to a state where all his actions are for the sake of the Creator, or is it not? That is, does overcoming help, and a person does have the strength to do by himself everything for the sake of the Creator?

The answer is as it is written, “We have no other king but You,” for we are powerless to overcome and take upon ourselves Your being our king and that we will serve You only because of the importance of the King, and we will not do anything for ourselves except that which is beneficial to You. Only You can give us this power, the second nature, which is the desire to bestow.

Therefore, first we say, “Our Father, our King, we have sinned before You.” That is, a person cannot say, “We have no other king but You,” meaning that only the Creator can give this power. And how does one know that it is not within his power? Therefore, first he must do all that he can, as it is written, “Everything that you can do with your hand and strength, do.”

At that time, a person comes to a state where he feels how remote he is from the Creator, meaning that he cannot do anything for the sake of the Creator. Then, the person feels that although he is observing Torah and Mitzvot, he is still regarded as a sinner because he sees that he is not working for the sake of the Creator. Therefore, first, a person must say, “Our Father, our King, we have sinned before You.” Even though he is observing Torah and Mitzvot, he feels that he has sinned by not doing anything for the sake of the Creator.

Afterward, he says wholeheartedly, “Our Father, our King, we have no other king but You.” In other words, only the Creator can help make Him our king, so we can work because we are serving the King, and this is our reward, that we have the privilege of serving the King. This means that only then can we do everything for the sake of the Creator.

In other words, if the Creator does not give him this power, to feel that “we have a great King,” he has no strength to work for the sake of the Creator, for the body claims, “What will you get from bestowing upon the Creator?” In other words, as long as the will to receive dominates, a person is powerless. Sometimes he doubts the beginning, meaning says that now he sees that he has worked in vain and did not gain anything by his labor. Now he really sees that all his work was to no avail.

Therefore, when the Creator helps him and gives him the desire to bestow, and he feels that he has a great King, only the Creator can give this. This is the meaning of what is written, “Our Father, our King, we have no other king but You.” Namely, “Only You can make us feel that we have a great King and it is worthwhile to work for Him, to bring Him contentment.”

According to the above, we should interpret what is written in The Zohar (Haazinu, Item 210), “Happy is he who calls on the King and knows how to call on Him properly. If he calls but does not know Whom he has called, the Creator moves away from him, as it is written, ‘The Lord is near to all who call upon Him.’ To whom is He close? He reiterated and said, ‘To all who call upon Him in truth.’ But does anyone call upon Him falsely? Rabbi Aba said, ‘Yes, it is he who calls but does not know whom he calls.’ It is written, ‘to all who call on Him in truth.’ What is ‘in truth’? It is with the King’s signet ring.”

We should understand what he says about “in truth” and “falsely,” that only those who call “in truth” are heard. He asks, “What is ‘in truth’?” Also, we should know what is “falsely,” meaning what it means that a person calls on the Creator falsely in the work.

The Sulam [Ladder commentary on The Zohar] (“Introduction of The Book of Zohar,” Item 175) brings the words of our sages as follows: “Upon the creation of the world, when He said to the angels, ‘Let us make man in our image,’ Hesed [mercy] said, ‘Let him be created, for he does mercies.’ Emet [truth] said, ‘Let him not be created, for ‘he is all lies.’’ What did the Creator do? He took Truth and cast it to the earth, as it is written, ‘cast truth to the earth.’” Interpretation: It is known that 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].” Because of his lowliness, man cannot engage in His Mitzvot right away in order to bring contentment to his Maker. For this reason, he must first engage in Mitzvot Lo Lishma, meaning for his own benefit. And yet, he still draws abundant Kedusha while performing the Mitzvot. Through the abundance he extends, he will eventually come to engage in Mitzvot Lishma. This is what the truth complained about man’s creation, who said that he is all lies.

According to the above, we see that “truth” means Lishma, meaning for the sake of the Creator, and “falsely” means Lo Lishma, meaning for his own sake. By this we can interpret what The Zohar says, “near to all who call upon Him in truth.” It is known that “far and near” in spirituality mean that equivalence of form is called “near,” and disparity of form is called “far.”

It follows that a person who comes to a state of “truth,” where he feels that unless the Creator helps him come to work for the sake of the Creator, he has no hope of ever achieving the degree of Lishma by himself, meaning to do everything only for the sake of the Creator. Therefore, he calls on the Creator to help him and give him the quality of truth, called “for the sake of the Creator.”

In other words, he asks the Creator to give him the quality of truth, called “equivalence of form.” To that man, the Creator is near. In other words, he wants to be in equivalence of form with the Creator, who is called “as He is merciful, so you are merciful.” This is called, “The Lord is near to those who want to be near,” which is called “equivalence of form.”

Conversely, to those people who call on the Creator falsely, meaning who want the Creator to help them with Lo Lishma, which is called “disparity of form,” the Creator is far from them, since they do not want to draw near to the Creator, which is called Dvekut, “equivalence of form.” This is the meaning of what he says, “Truth is called ‘the King’s ring,’” which is truth, meaning that the kingdom of heaven that they take upon themselves is regarded as “truth,” meaning for the sake of the Creator.

However, man must first prepare a Kli for this light, called “desire to bestow.” A Kli is called “a need,” meaning that a person does not call on the Creator to help him before he has begun the work of bestowal and sees that he is utterly incapable of attaining this by himself. At that time, a person asks to be given help from above.

For this reason, once a person has done all that he could and saw that he is utterly incapable of obtaining this desire, he comes to realize that no one can help him but the Creator. Then, a person says, “Our Father, our King, We have no King, meaning that there is no way that we will have faith in a king whom we will be able to serve ‘because He is great and ruling,’ but You,” meaning that only the Creator can help him.

There, in The Zohar, he interprets that the King’s ring is called the “middle line,” and the middle line is called “truth.” In other words, each line in itself is incomplete. We can understand this with an allegory: Two people prepared a meal for guests. One prepared meat and fish, and other things, and the other prepared only spices, salt, and vinegar, and so forth. But then, a dispute broke out between them, and each one said that he will call the guests over to him and will give them the meal. When the one who promised to provide only spices let them eat the spices, meaning to drink the vinegar and eat the salt, etc., who could eat? And the other one, who gave meat, fish, and other things to eat, who could eat meat and fish without salt, etc.? Since people could not eat at either place, they had to make peace between them and mix the food with the spices, and out of the two, a good meal emerged.

Likewise, when a person begins to walk in Lo Lishma, he is in a state of wholeness. This is called “one line.” But when he shifts to the left line and begins to criticize the order of his work, meaning with what intention he is working, namely what reward he wants for his work, he feels a bitter taste.

In other words, he sees that he is not all right. Put differently, he sees that he cannot do anything for the sake of the Creator. In that state, each line in itself is incomplete, since the completion of the “right” is only because he is content with his lot, meaning says that he is very privileged that he has a small grip on spirituality, even if it is Lo Lishma, for in terms of actions, he has something, in that he observes the Mitzvot of the Creator. Although the faith in the Creator is only partial faith (as it is written in the “Introduction to The Study of the Ten Sefirot,” Item 14), that part is still important to him.

This is not so with the left line, where he sees that he is full of faults and feels a bitter taste in his life. It is like a spice given in order to sweeten the food. But a spice without food is not a dish. It follows that each line in itself is incomplete, but when using both lines, right and left, from this we come to the middle line.

In other words, the Creator gives the soul, as our sages said, “There are three partners in a person: his father, his mother, and the Creator.” The father is called “right.” He gives the white. “White” means that there is no lack there. Mother is called the “left line.” She gives the red, which is called “lacks.” From the two of them together there can emerge the middle line, which is called “The Creator gives the soul.” At that time, the quality of “man” emerges.

We should know that when a person shifts to the left line and begins to see how far he is from the desire to bestow, and that he is immersed in self-love, and sees his faults to an extent that he had never imagined—that he would be so removed from working for the sake of the Creator—he begins to think that foreign thoughts must have come to him from the Sitra Achra [other side], who gives him these thoughts and desires that are inappropriate for someone who wishes to be a servant of the Creator. Even for an ordinary person, who is not working, it is inappropriate to have such thoughts and desires. At that time, a person must overcome through faith in the sages, and believe that all those thoughts come from above, as it is written in the essay, “Other Gods.” In other words, the Creator sends them to a person, but he should not think that these are new thoughts and desires that did not previously exist in the person but came now. This is not so.

Rather, they were previously within man’s body but were not revealed because nothing is done without a reason. Now that he wants to walk on the path of truth and wants to correct himself, he is shown from above what he has in his body, and which is not apparent outwards. Now that a person wants to correct himself, these thoughts are shown to him so he will know what to correct.

To understand this, we should look in the book A Sage’s Fruit (Part 1, p 55), where it is written, “I admit that you are right about that; I do not feel those pains that you feel whatsoever. On the contrary, I rejoice in those revealed corruptions and the ones that are being revealed. I do, however, regret and complain about the corruptions that have not been revealed. If they appeared now, there is no doubt that they were here to begin with, but were hidden. This is why I am happy when they come out of their holes. I remember discussing similarly with you on the first day of Rosh Hashanah [the first day of the Jewish year], Tav-Reish-Peh-Aleph [September 13, 1920], upon our return from the house of A.M. You shared with me very sad things that you saw that morning during the morning service [prayer] (he was the prayer-leader of the morning service). I was filled with joy before you and you asked me, ‘Why the joy?’ I replied to you the same then, that when buried wicked appear, although they have not been fully conquered, their very appearance is regarded as a great salvation and causes the sanctity of the day.”

Therefore, we should not be alarmed if a person feels that he has suffered a descent, as though he were thrown from above. On the contrary, at that time a person should believe that the Creator is tending to him and guides him so he will be able to achieve Dvekut [adhesion] with Him, as it is written, “And to cleave unto Him.”

At that time, a person comes to a state where he feels that he has sinned. That is, before he began the work of bestowal, he thought that he was incomplete, but that in general, he was fine, since he saw the lowliness of other people, whereas he, thank God, was not as bad. But now he sees that he is the worst. That is, no one has such thoughts and desires.

The answer is that in order for a person to be able to receive a complete thing, he must have a complete lack. Hence, from above, he is shown his deficiencies each time, which were concealed within his body. It therefore follows that a person must say that the Creator was merciful with him in that He revealed to him his faults, just as He is giving him the filling, for “There is no filling without a lack.”

By this we can interpret what is written (Psalms 89), “I will sing of the mercies of the Lord forever, generation after generation I will make known Your faith with my mouth.” We should understand the meaning of “sing forever.” How can one sing to the Creator when he sees that he is full of faults and his heart is not whole with the Creator, and he feels far from the Creator? And sometimes, he even wants to escape the campaign. How can he say that this is the Lord’s mercies and he is singing about this to the Creator?

According to the above, a person should say that the fact that he is in a lowly state is not because now he has become worse. Rather, now, since he wants to correct himself so that all his actions will be for the sake of the Creator, from above he is shown his true state—what is in his body, which until now was concealed and was not apparent. Now the Creator has revealed them, as it is written in the book A Sage’s Fruit.

A person says about this that it is mercy that the Creator has revealed to him the bad in him so he would know the truth and would be able to ask of the Creator for a real prayer. It follows that on one hand, now he sees that he is far from the Creator. On the other hand, a person should say that the Creator is close to him and tends to him, and shows him the faults. Hence, he should say that they are mercies.

This is the meaning of the words, “I will sing of the mercies of the Lord forever.” That is, on one hand, he is happy and is singing about this. On the other hand, he sees that he must repent. In other words, he must ask of the Creator to bring him closer and give him the desire to bestow, which is a second nature.

This is the meaning of the words, “generation after generation I will make known Your faith.” “Generation after generation” means that there is cessation in the middle, which is the meaning of ascents and descents. A generation is positive, and the cessation is negative. However, specifically by this, the light of faith appears. 

Reader: Let's go to the lesson from November 24, 2002.

M. Laitman: (37:37) We heard now the article, "What Is, 'We Have No King but You, in the Work" from the Rungs of the Ladder, volume three, page 255. What does Rabash want to tell us here? What does it mean, "We have no King but You"? Are there other kings? Are there any other kings in reality besides the Creator, and we choose Him and we don't choose the others? But there is None Else Besides Him.

The thing is that to turn to the Creator to enter a connection with Him, a contact, a relationship, it is possible only according to the equivalence of form. If a person altogether from what is called the Creator, he acquires a single quality out of the many qualities that are in the Creator. He is already connected with the Creator through this quality, through the equivalence of form, by equalizing the form, and this is called the truth. This quality, this measure it’s called the truth. This is why it is written that a person should know to whom he's calling, to truly call upon Him. That the contact can be only according to that quality that exists in both of them. This means that I need in some way, in some form, to find, to know what qualities the Creator has, and to yearn and acquire these qualities beginning with the qualities that are easier for me to implement on top of my will to receive, to greater qualities that are farther away, more difficult to implement until I will be completely in my qualities as the Creator. This is called, that "the name of the Lord is called upon you." This is what we learn about raising MAN.

What does MAN mean? MAN means a lack for correction, so that my quality will be exactly like His quality. "Make your will as His will," and so on. If my desire that I will be like Him is not corrected, it's not exactly the right desire. Meaning I'm still wrong about who He is, what He is, it means that I'm not calling Him in truth. And then this deficiency is not called MAN, and it doesn't enter, it's not felt in the upper One.

This is according to the examples that Rabash also gives. That we have a sick child, and the doctor told the mother that it is possible to give him this, and that, and this, and that, and the other things you must not give him, and the child cries, and he screams, and he demands only what he wants. If among these things that he's crying about there are things that the doctor did give the permission to give him, then the mother gives, and if not, then no. It is the same with our MAN. It is MAN, a request upon which there is a response, an answer, only on the condition that my desire equalizes with His desire. "Make your will as His will, so that He will make His will as your will."

M. Laitman: (41:57) And the correction for this, so that we will have a request for the true things, the general correction is called faith, because I cannot have a correct request to the Creator in me if this request is for self-benefit. It has to be for His benefit, in order to bestow. And in certain manners, what this in order to bestow is, that doesn't matter, but it has to be in order to bestow.

That is, first of all my desire, my request, my direction has to be above my will to receive, above thoughts about myself. The requests must be to acquire desires towards others, bestowal to others, outside of myself. And this quality that we acquire, in order to not think of myself, but to think outside of myself, meaning ultimately about the Creator, this quality is called faith. This force also comes from above, the force of faith, which enables the person to rise above his desires and not think about them. And before a person acquires this ability of faith, meaning to be above the demands of his body, he doesn't even have, he's not turning to the Creator. He's seemingly only turning to himself.

This is why he writes in the Introduction to the, or the Preface to the Study of the TES, that we found a few students to whom the engagement in Torah and Mitzvot didn't help. It's in item 15, I believe, in the Preface to TES. We will soon see. 12 Yes, that is, a person is in a state where he, to begin with, is like all of us, only in desires to receive for himself, and he thinks that he is able with his intellect and according to what is written, that the Torah is a remedy for each and every thing, so he can reach Lishma, just like that. 

M. Laitman (Source Text/Commentary): (45:04) and then He writes here in the Introduction to TES, in item 12, but we should seemingly contemplate their words, that just like that, from Lo Lishma, we come to Lishma, since we have seen a few students to whom the engagement in Torah did not help, so that they'd be rewarded through the light in it to reach Lishma. That is, there are people who invest themselves, truly invest, and they're willing to cut themselves off. They invest 24 hours a day, truly from the bottom of their heart, but the method is incorrect, and then there is no true benefit from this engagement.

Indeed, the matter of engagement of Torah and Mitzvot, Lo Lishma, meaning that Lo Lishma should also be directed in a very specific way towards the goal, means that he believes in the Creator, in the Torah, and in reward and punishment, and he engages in the Torah, because the Creator commanded to engage, yet he also shares his own pleasure, and that's briefly. And later on, he finally reaches the solution, which he says that nothing, no engagement in the Torah will help the person if he does not acquire faith. That is he has to reach a state where he rises above the will to receive, and this is what he should demand.

And demanding faith is actually the essence of our engagement. That is, while we study, while we read our books, we must yearn only for that. To receive from above a special power that will help us to disconnect from our will to receive and live the concerns of giving to the Creator. That this will be in my head as the greatest thing. These things come to a person when he doesn't know in advance what it is.

This is what Rabash is saying here with these words, where he says that the right line and the left line come as two angels. They exist inside of the person, and they're operated from above, but the middle line means that the Creator gives the soul. The soul is called a part of God from above, and before we receive this part of God from above, how can we know what it is? And each time that the person receives a new soul, a middle line is added to him, a soul. He doesn't know which additional part he's going to receive. Therefore the work is, while being inadvertent of that, from not knowing the result, until he receives it. And the two lines in which the person works, right and left, these are only the conditions for receiving the soul. They are not the soul in itself. It follows the rule of, I labored and I found. I labored and I found.

You have to labor in the two lines, the qualities of the Creator, the qualities of the created being, whichever way it looks to you, this way or that way, do all kinds of actions in between them, all kinds of works, and later on, as a result of the correct work and the correct merger of the two lines, you will receive from above what is called the soul. What is that? I don't know. And there's seemingly no connection between the engagement in these two lines and what you receive from above as a soul, besides cause and consequence. And while you engage, until you engage in these two lines, you don't know what is the soul that you will receive later on. Well, there are a few other things that he mentions there in the article, we can't go over all of it. Someone is knocking on my laptop. 

Question (Petah Tikva Center): (49:48) What does it mean that a person has to recognize the qualities of the Creator? You said the first stage. 

M. Laitman: What does it mean that a person should get to know the qualities of the Creator? No, I didn't say that's the first stage. How can you start with knowing the qualities of the Creator? It's impossible, but I said to raise the correct request. Just like in this world, you need a few conditions for that. First of all, you're turning to a person where this person has what you demand. He has a desire to give you, if you will ask. And you have the knowledge of how to ask him for that. All of these conditions, if they exist altogether on your side, this is called raising MAN. And then on His part, it's certain, because He wants that. There will be a bringing down of MAD. About that, we never say that the lower ones raise MAD, and from above, in some form, they don't want to answer. There's no such thing.

The Good and Does Good from above is operating, and He only has a single condition. Ask for what I have, and ask in such a way that it will be for your benefit. That's it. Therefore, to prepare the vessels, this is what we call to prepare the vessels. That is our work. To prepare a vessel means that I will have a deficiency for what He wants to give, according to the measure and the manner of the action. That's it. It's called that the record should be correct, according to the record of clothing and the record of coarseness. That all in all, the power of the screen that I'll receive from above is what I certainly need. This means that I expect that in advance. And in that, certainly, there is an order of operations. There is concealment in the posterior and also the anterior, also in the preparation of the vessels and also in the reception of the lights.

But ultimately, raising MAN means "Make your will as His will." Only this is called MAN. Otherwise, you can yell and study. This is also taken into calculation, but it doesn't enter the operation that activates the upper one. But rather, bit by bit, these things are accumulated, and they nevertheless cause the person to advance.

Question (Petah Tikva Center): (52:47) What is the difference between faith and knowing? 

M. Laitman: Faith and knowing. Knowing means what I feel inside my will to receive, what I want inside the will to receive, what seems to me as the will to receive, that this could be my feeling. This is called knowing. And faith means that in spite of whatever I feel within the will to receive, I want to work above this knowledge. This means above the feelings that the will to receive demands. That's it. This is, in the meantime, for the correction of bestowing in order to bestow. But later on, in the work of receiving in order to bestow, I work with the knowledge, with the feeling inside the will to receive, also in giving. This is something that we can't quite imagine to ourselves. 

Question (Petah Tikva Center): (53:44) You said there are three conditions for the demand, that he has what you want, that he has a desire to give it to you, and you have the knowledge how to ask of him. 

M. Laitman: I don't know if it's three conditions in the correct request, meaning to truly read what the Creator is saying. Maybe you can say a few more conditions. It's like in our world. Make a depiction. You want something. What? Let's say you wish to buy something new. What does that depend on? That you will fill yourself with this fulfillment. It doesn't matter if you're filling in order to bestow, in order to receive some light, some vessels. It doesn't matter. You have a deficiency. How do you obtain the filling for this deficiency? So I have to go to the store. I have to buy in the store in order to receive from the store, I have to give them money. To have money, I need to receive the money. Who will I receive the money from? From the landlord or the boss or the boss will give me money. I need to give him some work in return. To give him work, I need some fuel for this work. What kind of fuel? For example, I need to understand that that shirt that I want to acquire from the store is something important for me, and it will obligate me now to exert in work. In all those things, you have a business with the landlord or your boss and the vendor, let's say. The boss will want to give me money if, or the employer will give me, want to give me money if I give him such and such work.

So there has to be some equivalence between the desires and the understanding of the connection. It's the same everywhere. There's no innovation in spirituality. We have to reach equivalence of form with the Creator. "Know the Lord your God and serve Him." And that first knowledge of Him and contacting with Him is faith, is rising above our will to receive. That's why he writes in item 17 that there is no greater commandment than acquiring faith, acquiring vessels of Bina, qualities of Bina. Malchut that acquires the qualities of Bina rises to the degree of Bina. And then, you know, everything is open. There are no limitations.

We get confused by the words we're saying. Faith above reason. Faith, "the righteous shall live by his faith," all kind of sayings and names and everything. But practically, it's an action. And when you learn it, you understand clearly what it means. Without raising Malchut, Malchut can have no action.

Question (Petah Tikva Center): (56:57) You said that to the extent that the created being acquires at least a single quality of the Creator, he equalizes his form with Him. The question is, how can we measure the qualities in percentages?

M. Laitman: You're asking the question that's always asked. The Creator has 620 qualities. And I have to sustain these 620 qualities to turn them into only one of them. You can say it's one way or another. It's not important. Let's put it this way. The fact that I wish to sustain only one of them, it means that I am keeping one part of the 620, all the 620. But it appears to me that it's only one, because that's how it gets clarified. It's not a quantitative thing. It's like you're saying that a drop of semen has all the discernment, and a small embryo has all the discernments, and a newly born child has all the discernments, all the organs.

The only question is, are they activated? Are they felt? Are they under his control in order to bestow, or even in receiving in order to bestow, and so on and so forth. You understand? The problem is only to express how he's using his different parts. Only a hand, only a foot, or everyone, or all of them on the level of a hand or a foot. That's how we express it always. Meaning, we say he only has Keter, the light of Nefesh in the vessel of Keter, and the rest, they're there. But the degree of work, that's how we relate to it. That's just an expression. So you shouldn't relate to the language formally, that's how it's written. You have to see what's written behind it, what's the intention, what it's talking about.

Nevertheless, questions. Okay, it's not clear what is faith. Faith is a force that a person acquires that helps him be above his beastly nature.

Meaning, we have desires for beastly things, yes, it's food, rest, and sex. That's mostly what a beast also has, although he's a bit more developed than a beast because, after all, we're all the degree of men, so in the incorporation, this also rises to higher degrees. A beast does not demand special dishes prepared with all kind of side dishes and toppings and all, right? It's simple, and we see all kinds of things there. And you also have desires for money and honor and knowledge. All those things are called our heart, and inside our heart, there's a desire for the Creator called the point in the heart.

My work is for the point in the heart to be more important, to stand out more, to be more, to have greater determining power than the rest of the heart, compared to all the desires for beastly lusts and human lusts. Meaning to yearn for the Creator with all your might, as we say, “until He doesn't let me sleep,” as he writes in Sage's Fruit, on page 70, 74 or 70? No, no, I think 70. 70, yes. And then, when he yearns for the Creator until he doesn't let me sleep, he goes from Lo Lishma to Lishma, meaning his desire would be not about receiving the big AB that wants to swallow him, but he wants to give Him everything.

M. Laitman: (01:01:50) This means that he acquired faith, he acquired the quality or the status, and he's above his nature. He rose above his beastly lusts and human lusts, and there his heart doesn't attract him. And also the point in the heart doesn't tell him he should engage with the Creator, you have all those greater lusts there. Rather, the point in the heart also received a correction of delighted in mercy. And this is called faith.

We need people who ask this. Maybe even listen to what I said in the talk I gave on Friday, right? It's on the internet. I gave a talk on Friday, and we spoke about faith, so please, you can read from there.

Now, faith is the feeling of the Creator. Faith is the feeling of the Creator. I said it many times, and it's not precisely so. Faith is not a feeling. Faith is a result of a person who feels the Creator. As a result of feeling the Creator, he acquires the power of faith. He acquires a power that helps him be independent of his will to receive, his will to receive surrenders.

Question (Internet): (01:03:36) How can a person, before the barrier, learn from them the qualities of the Creator? 

M. Laitman: We don't speak before the barrier, we don't say the person has to acquire the qualities of the Creator. How can he even learn about this? Before the barrier, our work is, "I labored and I found." We don't know exactly what it means to labor, and that's why it's written, "Do everything within your power to do that you should do." We never know ahead of time. I already talked about it. I know ahead of time the qualities of the Creator, and I'm going to equalize myself with them, with those qualities. Our work is in stages. I do this labor gradually. I attain, I understand in general, you know what is the quality of bestowal? What is bestowal? And I begin to yearn for it, to the degree that I understand it. What is it? And then I cry like a baby who's crying. He doesn't know what he's crying about, but he feels bad. He doesn't have a complete scrutiny of what is bestowal? What is in order to bestow? Who's the Creator? Who to turn to? Like a baby in this world, he cries on his mother's hands. He knows his mother. It's all you know, extremely scrutinized thing. And that's how we begin. There are many stages there.

That's why we say, perhaps, that "Know the Lord your God and serve Him." But in this, this is speaking of degrees, not the first degrees.

Question (Internet): (01:05:29) How can we believe in the Creator if we don't know who He is? 

M. Laitman: We have no, there's no way for us to check and taste who is He, and we have no faith.

True, we have nothing. That's what he writes in item 18 in the Study of the Ten Sefirot, how to acquire faith. First of all, in the development of his explanation, it comes to a point where there's no point thinking that you'll be able to develop unless you first acquire this disconnection from your will to receive. This is called the power of faith. You rise all the way to Bina. Hafetz Hesed, delighted in mercy, who doesn't think of himself. As he writes in the "Speech for the Completion of the Zohar," that if a person thinks of himself, there's no greater separation between him and the Creator. There's a clear cut that is severed from him, and there's no connection between them whatsoever. So we have to skip over this cut. This is when a person begins to think outside of himself, and this is called faith.

And to believe the Creator, to have faith in the Creator, you can, we have to read it in the Introduction to TES. To believe the Creator and reward and punishment, and all those things. It's possible to be in contact with such a Creator only after you acquire the faith. Okay? Who is this? 

Question (Petah Tikva Center): (01:07:37) It says on page 262, it turns out that on the one hand, the person now sees that he's far away from the Creator. On the other hand, a person should say that the Creator is close to him, and the Creator is talking to him and showing him his deficiencies. What does it mean, "he should say"? He feels that he's far away. What does it mean, "he should say?” 

M. Laitman: We are the will to receive. If we speak of the desire, how can you tell the will to receive? Now, you should be happy. Now, you should cry? You can't. The desire feels the feeling, and if someone off to the side says to this desire something, the desire can't hear it, can't understand it. We hear with our mind, but the will to receive is not impressed by it. In other words, if it's written in the books that we have to feel, and we have to act, and we have to do, the meaning is that we have to bring about and cause a state where I'll feel, I have to cause a state where I'll do.

How else? Let's say I have some business with someone. Let's say a friend. I want this friend to want. Can I reach directly into his desire? No. He can say, "Yes, yes," the way he typically says. And then, as usual, he does the opposite, meaning I have to perform certain actions on him, and as a result of these actions, he will activate himself, also in a special way, a very particular way. And as a result of that, the desire that I want will be formed in him. Same thing relative to myself, because my will to receive is not only under my control at all, actually. It's not under my control. Rather, I activate him through the Creator. How? "Make your desires, your will His will." Can’t do it now? How many actions I need to do through, up above, through the Creator to change the desire, to care for me, to change this to… By myself, I'm not in control of myself. I'm not capable of anything, only through Him.

Question (Petah Tikva Center): (01:10:38) Is attaining faith a condition or a path to reach the truth?

M. Laitman: The attainment of faith is the first step on our path from which we can only talk about spiritual actions. Spirituality, or spiritual, meaning in order to bestow. Faith is a force that is in you, so you can begin to bestow. The force of Bina is a result of the shattering of the vessels. We have in us vessels of reception in order to receive, and vessels of bestowal in order to receive. We're using also the vessels of Bina to enjoy by ourselves. So the correction is, first of all, to begin to correct the vessels of bestowal, vessels of Bina, because by itself, she's corrupted, because it's inside Malchut. So how to start correcting Bina that is in shattering only because she's within Malchut? We need to perform a restriction upon the vessels of Malchut, and then the vessels of Bina that are in Malchut begin to receive correction. They already won't bestow upon the vessels of Bina, and then there's a correction for the vessels of Bina. This means that they're not using the AHP, but rather begin to correct only the Galgalta ve Eynaim.

Question (Petah Tikva Center): (01:12:31) What's the role of the mind and my thoughts in this work, if it even has something?

M. Laitman: The role of the mind and thoughts of a person in all these actions are. The intellect is an external thing, and it's the only thing I have at the moment, besides my uncorrected vessels. So I need to bring to my intellect all kinds of decisions that it's worthwhile for me, it is beneficial to me, and within my desire to receive, to engage in Torah in order to correct myself, in order to be rewarded more. That means that we're engaged in Lo Lishma in order to be rewarded, in order to benefit from spirituality, and from Lo Lishma we come to Lishma.

All of us are included from the land of Israel, and Egypt, and Pharaoh, and the land of Israel that is the people of Israel that are in exile or in servitude, and from Moses, and from Aaron, and from the Egyptians. Look at what a combination of forces needs to be within us so that one point called Moshe, and after it the people of Israel will exit Egypt. The Egyptians, the Pharaoh, all those things remain for the time being within us. For them to disconnect from those, all that you have in Egypt means that this is all within us now. We need to come to a state where one part of us will distance itself from the other part called Egypt, Pharaoh, Egyptians, etc. That's called the exodus from Egypt. Only one intention, one small desire that will escape from there. But Pharaoh and all those things remain in us.

Question (Petah Tikva Center): (01:15:14) What does it mean that a person gets a reward? You wrote in the article that a person always chooses above reason. Why? Because he believes in the faith of his sages.

M. Laitman: I don't understand what you're saying. Can you, in one question, say it all? 

Student: What's faith in the sages that breaks my reason? 

M. Laitman: You said 10 sentences and once more I don't understand a thing. I don't know how to read 255. One question if you will ask.

Student: Faith doesn't belong to a person.

M. Laitman: So one sentence, I didn't understand. Ask with one sentence. That's not a question.

Student: What is faith in the sages?

M. Laitman: Oh, wonderful. What is the faith in sages? Instead of all of that, he's like a lawyer. He's used to, I was also in a friend's trial, and they said, you need to say everything besides praising him. I said, all I did was praise him. But in what way? That he is not capable of doing this and this and this and that. But first he did it all. The same thing you. You're bringing it in in such a way. Okay, what is the faith in the sages? There's a definition. But what is written is not, it's written. What is the faith in the sages? The faith in the sages is considered that, What compels you to go to see the doctor?

Student: That I know I'm sick.

M. Laitman: You know that you're sick. And you know that there's someone who understands your situation more than you. Meaning he also knows the reasons for the state you're in. And knows how also to get out of that. Meaning how to reach good results from the state that you're in. Meaning I, as a beast, feel the current state. There is a wise person, a sage, who sees what is born. What is the faith in the sages? One who can see where it's born from. He knows where my state was born from. And he knows how to reach a better state that will be born from my state.

Yes? To such a sage I need to come to. What is called? And what is to come to? To believe, yes? Against my intellect, against my understanding. That what he will say to me will be contradicted to what I think. The doctor tells me to take a medicine, so I take it. Here there's support from the public and from all kinds of things. It's clear. But when we go to the doctor, we need the faith in the sages. What's the faith in the sages? Just like we talked about faith.

Faith is a force that helps me be above my desire to receive, meaning against my nature, against my mind, my intellect. The doctor tells me in order to be healthy, you need to put your hand into the fire. I need to acquire now the force of faith in this doctor that I will do, meaning for me to have the ability against my beast. Because my beast won't let me just do that. I need to accept now an additional force, a special force of nature, a superior force of nature that will help me go according to the opinion of the doctor and to put my hand into the fire. Just like I have in my nature a force for me not to put my hand into the fire, now I need to, yes, receive a force from above that will let me put my hand in the fire. You understand? That's a greater additional force that's even more powerful than my nature, this force that I need to receive from above. There is no such thing in me that’s called a new creation that comes to a person, and the faith in the sages, meaning above your intellect, you're acquiring His intellect, His wisdom, you're going according to His wisdom, His intellect, that's it.  

Question (Petah Tikva Center): (01:19:59) And what is that different than someone who commits suicide? They also do something against nature.

M. Laitman: One who's going to commit suicide does not go against nature? No way. He makes a calculation. Someone who's going to do suicide is making a calculation. He makes a calculation; it's a beastly calculation. He finds himself better to rid himself of this life than to feel the suffering. Hence, one should not have mercy on someone who commits suicide. That's why he's not buried in a regular cemetery. It's a person whose life has given him a certain task, a certain mission, and he doesn't want the mission. I'm not going to judge him, God forbid. Don't judge your friends until you reach his place, but you're in his shoes. But it's a calculation, certainly. A beast cannot make such calculations? It does. It can. We don't know the calculations. You know, I heard that there's whales that throw themselves at the beach and die, yes? There are all kinds of such phenomena in nature as well. There are all kinds of phenomena in nature where after they copulate and a new generation is born, they put themselves to death. There's all kinds of forms of life in the animal kingdom that do so. It's a calculation. It's nature. Also in a person, only in a person, it's seemingly a more developed calculation. But if you were to ask one who's going to commit suicide, he'll say to you, "I can't; my life is filled with trouble. I want to rid myself of them. I can't feel those troubles. In order to feel, I have no other choice but to commit suicide." That's it. That's actually a very easy action in order to escape the suffering. Life is sometimes much more difficult. Okay, well, there's here about faith, more and more all kinds of things, but questions from the internet here. 

Question (Internet): (01:22:19) A regular person is not capable, is not able to be in faith. 

M. Laitman: Of course he's not capable to be in faith. One who's acquired faith is no longer a regular person. Someone who's above his nature, so he's no longer a normal, regular person. Okay, we need to study. Well, does a person need to ask himself before the lesson why he's studying for? If he doesn't ask for them, what is he sitting here for altogether? What, habit? Well, what should he ask about? 

Student: What he wants. 

M. Laitman: What he wants from his life. Well, of course, honor, money, rest, have it good, all right. Yakov, do you remember? Well, do us a favor. Well? Do us a favor and explain to us how we need to study. In what way we need to study. I sit down, I understand, in front of the book, I understand. Before which book? I was told. What the study? It's written here on the wall, according to the schedule of our studies. What else do I need in order to study correctly?

Student: First of all, there has to be a preparation for the study?

M. Laitman: The preparation before the study. So, what is the preparation? What, to drink a cup of coffee or… 

Student: To think. What a person will think during the study. But you have to connect it before the studies and not afterwards. 

M. Laitman: Meaning, the preparation during the study is where a person will prepare himself how he will interact, how he'll behave during the study. What does he behave during the study? Meaning, what is the inclination or tendency in this study? What does he want as a consequence of the study? Yes, what he wants as a result of the study? Meaning, I'm about to go and read a certain page, so I don't care too much what I'm reading, I care about the results. I always start to read this page, I read this page. You tell me to read something else, I'll read something else. As long as there's the result. Yes? The result. Meaning, it's not even important to us what to study. Maybe we'll read it in a newspaper.

Student: No, we're speaking about the sources.

M. Laitman: Okay, it speaks of the sources. Why is it so important for me to read this book? Only from this book I can have the result that I want?

Student: Yes.

M. Laitman: Why?

Student: The right result.

M. Laitman: The right result, but why? Why specifically from this book, yes?

Student: Because a person believes in the faith in the sages.

M. Laitman: Oh, now you... 

Student: And you told him to read this book. 

M. Laitman: (01:25:03) All right. Okay, that in this book there's a certain virtue. And what does this virtue operate upon? What do I want? What do I want this virtue to do? Virtue is like a remedy, a medicine. You know, I don't know what's in it, but I know that if I take this pill, I suddenly feel better. I feel good, right? That's a virtue. So what... What was it? What do I want to have? What should this operate against? Let's say, we were in the airplane with Senka, and we knew that now we need 15 hours to sit in an airplane. To sleep. Really? So I took a sleeping pill. I gave him one and one for me, and you know, it was good. Yes, 15 hours we slept, truly. Really?

So I'm asking you, but we didn't know how the pill works, we just knew that it's a virtue, that if I were to take it in this hole, in this orifice called my mouth, it somehow interacts in my body in a way that I'll sleep. Yes? A result. So, I need to receive here some form of force from this book. They say the reforming light. What does it need to work against? What do I want to change? What do I want to have? What do I want to acquire? What? 

Student: First we need to…

M. Laitman:  Not first, all together. What do I... Faith. 

Student: But faith has to come against something. 

M. Laitman: (01:26:53) No, wait, wait, not against. I need to acquire faith to rise above my nature. Afterwards, we'll go and see. The faith. Meaning. But what is faith? Faith is not to be immersed in myself, not to constantly think about my vessels, my desires, and how I will fill them. So, in order to demand from the book such a result, I need to feel that I'm truly immersed in it and constantly think about myself, and constantly only in this, and it's starting to harm me. And if I'm still not feeling that way, so that too I can demand from the book. I want this book now during the study to show me how far I am from spirituality. I don't know what spirituality is, I don't know who I am, and I also don't know what it means to be far and how you feel distancing. But I want it to be. Yes? So it will be. 

So, from this book I will feel the extent in which I'm distant, and then I'll feel that this distance is like a disease that is against me. This is called the recognition of evil. And then after that, I will want the medicine which this Torah is called the spice, the remedy, the virtue, the reforming light, and so on. So, a person needs to think now. How will I feel myself sick? I don't have a desire for that either. So where do I begin from? From what state do I begin so that I'll have some desire? A desire that won't be a desire. How? From what? Where do I start altogether? Now I open the book, I have nothing whatsoever. We're studying, we're studying. What are we studying? Oh, a part from the Study of Ten Sefirot. Okay, now he'll tell me about Abba and Ima, about Ben and Barzon, all those things. Well, okay, what's next? How will I have some desire that belongs to me? From the book, I don't have; from the Creator, I didn't receive, so what do we do? 

Student: The Creator will give me a desire I don't have. 

M. Laitman: But how? So you don't have a demand for the Creator to give me a desire, for me to have a desire towards Him. So we need a desire for this too. 

Student: But there is none. 

M. Laitman: Meaning, from the Creator I didn't receive, from the book I have nothing to demand, I have nothing of myself, so what remains? The group, friends. That's what you're forgetting. If I won't receive from the friends around me any push, I will sit here by the book all my life. We have nowhere else to receive the desire other than it either the Creator is awakening in me from above, or that the society is awakening this in me from below, from around me. Meaning, before I settle down before the book, I need to be in a group of friends, where together, before the study, we thought about this: how to study and why to study. And we inflated each other's minds with this brainwash that we did in order to know why it's worthwhile to continue to study and continue. And each was impressed from the society that it's certainly worthwhile to study for that. At least with this small desire that I was impressed by them, from them telling me that it's a great thing, and you don't have it, I start to envy. He said, ah, you're nothing and that. Look how we're already burning in this. I start to, my pride is harmed. Yes, by all kinds of Envy, lust, and honor take a person out of the world, this world to the higher up, upper world. We need to use this, and then we come to the study.

Student: Can I ask a question?

M. Laitman: Garik, correct?  

Question (Petah Tikva Center): (01:31:49) So what's the matter, where is exertion here?

M. Laitman: The exertion is towards the society. The rest, there's no exertion. The rest is a desire that comes and begets another desire, and that desire begets another desire, etc. The exertion only happens when there's the society that you need to exert towards. You're not being given exertion towards above. You have no such possibility. You're only given one thing to exert in which you can exert according to your beastly qualities, and it's towards the other friends. You're not demanded anything from above the field, the level that you're on. Leave the Creator; you can't turn to Him directly. Through the society, you'll receive a desire towards above, and from that desire towards above, you'll start relating to Him already.

Student: So, what's exertion in society?

M. Laitman: So it turns out that in the society, meaning in it, he feels himself as less than the society, that it's greater and it's bestowing upon you because you're small, and they're more mighty, and feel the society is important, that what they're telling you, this mission, what spirituality is, so it appeared to you as the most important thing for which it's worthwhile to work, etc. It's all the investment in the society. But the society, meaning in the correct society, but in my standing before the correct society, only in the plane where we are, we can operate. Towards the Creator, you can't. How can you operate towards Him? When you will have a desire towards Him, then you already appeal to Him.  

Question (Petah Tikva Center): (01:33:45) If a person gets a desire to the Creator from the friends... 

M. Laitman: How does a person receive from the friends a desire for the Creator? Let's say you in your video department decide that you must, you must be impressed from the importance of spirituality; that spirituality is what's important. So, in that case, why shouldn't you agree between you on how you will interact with one another, how you'll act upon each other, how you will bestow to one another, influence one another? Each does great work there. Only in this great work, I'll tell you, you can take people that will work even better than you. If I will pay a laborer from the street, an expert in video, let's say $2,000 a month, a good salary, then maybe he'll work better than you. So, you need to show the society that you are working so good because spirituality is more important than $2,000 a month. That the people around you will be impressed by how important spirituality is to you. So I look; look, he has it this way, and with him, and with him, oh wow. So maybe there really is something there if people put forth so much and invest so much time in this. But if people are laboring, they're investing a lot, the amount that people work here, people outside, there's no such examples. But their investment is just the investment of this raw factory, and they don't want to show the internality from within. Why they're working, why they're working, yes? We do this humbly, as they say, each, so no one can be impressed by the other. I'm impressed by your work as much as you're successful, just as you're successful in your life outside. Look how successful he was in sales. I'm not impressed by you to the extent in which your desire for spirituality obligates you to work so hard, and that's a loss. It will come gradually, it will come to us. But in the end, that's what needs to be, that I'm looking at others. Look, several dozens of people work here, let's say 100 people work here, and each of them is giving all his free time for it. So if I were impressed by this, I would receive the force, I would envy to such an extent that I would now, when we open the Study of Ten Sefirot, I would now truly demand, well, give me also a little bit something. How could it be that they have it and I don't? They already are moving forward, and I'm not. That's what we need to work in the dissemination factory. Now, why is this good to do this in that department? Because I see that work with me, I see how much they're investing, I see how I simply understand their work as well, so it's easier for me. Meaning, it's not a matter of one's attributes or characteristics, but it's a matter of how, to what extent I will appreciate the work of the other. I don't know what it is to make 200 portions of chicken in the kitchen. Is it a lot? Is it less? Like this, I don't know. But I know what it means to, let's say, do something in books, in writing, or in proofreading, or publishing, all those things that I myself am close to naturally. So then a person's character or his attributes when he's working is not so important. It could be completely opposite to my personality. I'm impressed not by him making a lot of noise and burning. He could be burnt from having nerves and stress, but rather he's burning according to what I see the consequence, his product, what he's produced.

Question (Petah Tikva Center): (01:39:02) What signs do we have that we got the right results?

M. Laitman: I didn't understand. 

Student: Which signs? 

M. Laitman: Symbols? Oh, signs?

Student: That the results are correct. 

M. Laitman: Are there certain signs of the right results? 

Student: That we're working in the right direction. That we get results that we're in the right direction. 

M. Laitman: What signs do we have that we're working in the right direction? The signs that a person is advancing in the right direction are also different ones, and they're also opposing, contradicting ones. Because we're included from vessel and light. From a deficiency and its fulfillment. To the extent in which I advance, I have a greater deficiency so I can feel myself as more evil. And when I have a greater feeling, I feel myself better. So this can be, and this is according to feeling, this can be not according to the feeling but rather according to the recognition of the quality of the deficiency and the quality of the feeling. To what extent is my deficiency, it doesn't matter whether it's small or great, in what specific point of more, how should I say, more precision towards the Creator and not a little, kind of like to the sides of things. And also my fulfillment is exactly because I'm connected with Him, with Him, and not that I have all kinds of pleasant, good things that are these results or others. 

Meaning, the signs are very multicolored, they're very diversified. And in truth, a person can't, well, altogether a person cannot, you can't somewhat sort them and say, okay, I'll put this, and then this, and then that. But rather the signs are better to measure according to the number of changes that take place in a certain period of time. Let's see, we were with Senka in America, almost completely not. In a couple of days, he'll forget. It was a month ago, meaning that many changes have taken place since. Thursday when he landed until Sunday. Altogether, a day went by, yes? Two days, that's it. Friday and Saturday. And that's something we barely remember. Meaning, many discernments were added. That's also a sign.

Student: But without seeing the gain in our work, so... 

M. Laitman: (01:42:28) So, I can see the reward, the benefit, in all kinds of measures of what is the reward. Am I measuring it according to its depth when it's empty, to the extent in which I'm sorry, and I feel bad from not having spirituality, a bad feeling, but maybe according to the measurement of this deep hole already until I reach a certain depth of this hole into depth, I won't reach spirituality, so I'm happy from digging more and more. Do you understand? Meaning, the results are according to the measure that you're measuring. That's why I say, in general, the extent in which we move through changes, and then we go through many during a day, you're being thrown this way, and that way, and that way. I'm talking about spiritual discernments. Discernments in relation to the inner work. That's a sign that you're advancing. And all the rest is already a problem. We need to explain how, what, but... But it's sure.

Reader: Let's share impressions from the lesson, and what from it are we taking to implement in the Ten.

Song: (01:49:53)