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

Daily Morning Lesson: November 10, 2026

Part 2: Baal HaSulam. "Study of the Ten Sefirot" (TES). Vol. 1. Part Two. Inner Observation. #38

Reader: Hello, dear friends. We are starting the “Study of the Ten Sefirot.” And what did we learn in the previous lesson? We learned that a person doesn't need to hear the advice of an evil person. Who is that evil person in us? Who knows? No one knows. And it's hard to identify, like Rav said. So we need strength, the strength of a teacher, of a group, of books, so that we will identify this evil person within us, and then we'll advance. Only in this way we can advance. And we, actually learning in TES, what do we need? How do we identify this? Baal HaSulam is giving us four discernments, how it's possible and intended, or not intended, and how do we reach the not intended, and when it's possible, meaning when do we place that screen with which we'll be able to work in spirituality. That's basically what we're learning. Baal HaSulam is explaining this to us, how we discern these discernments in us, and how we place a screen in our working with it.

Okay, so let's first of all see clip number one, the preparation for this lesson of how we need to prepare. And Rav is actually saying something similar that will be in the upcoming lesson. So let's see clip number one.

M. Laitman: (01:45) The reforming light, I don't know what the light is, I don't know what it reforms, nothing. I only see results, that all of a sudden I see more, feel more, understand more. I become transcendent, rising above my ego, I become more lenient, I belong more to spiritual values, I sympathize with them more. Then I see these changes, and these changes I feel within me. I also feel that they are changes that were made by foreign force, that it was not me who did them, because the values, the understanding, the feeling that I am now in, were not in me, were not in me. And therefore, I cannot attribute it to myself, that it's me, but it's as if there is a different Michael here, new in some way. From where, why all of a sudden? I actually feel that difference between what I was and what I am now, as a kind of a new birth in me, something that previously had no cause for it, and all of a sudden it's born, a discernment, a quality, something new. And this is why I say that it was done by the light, the upper light, the upper one, the Creator, never mind, but He did this to me.

Reader: I hope that out of this desire and great yearning to understand, this “new Michael” will be shown through that force to truly be a person, more of a person, be similar to Rav and Rabash and Baal HaSulam, to the ARI, just like as we'll learn today, as we'll be learning from TES. As we are learning from the “Histaklut Pnimit” now, the “Inner Observation,” how Baal HaSulam was really concerned to bring this down to us, and we'll hear now Rav in the lesson, how he gives us more of an explanation. So before we enter into the lesson itself, we want for a moment to remind us where we are.

So we have this little sketch right now, basically from the lesson that we went through, and we can see the four discernments, four discernments of direct light. So what we're basically studying now, we're learning the four phases of direct light, the cascading of the direct light, and we'll hear this specifically in the lesson, how from Behina Aleph, the first discernment comes out of the root, and then the second out of the first, that's what we're going to learn now. And all of the intended and not intended, possible, impossible, these are basically discernments within each and every discernment, it attains and feels, and it concerns whether it receives the light or not, it's possible or not, but all of this dresses in the four phases of direct light.

So suddenly all of this matter becomes something more that's perceptible, because it's very important to yearn, to feel and understand this material. So we're going to learn the four phases of direct light, and more internally now, how the first phase, it gives a birth to the next one, from the still gives birth to the vegetative. Rav gives an example of this, a really nice one in the lesson.

Before we enter the lesson, who can - let's do a reminder from the first phase - who can explain what is impossible and not intended? Who can explain it? Just raise your hands, please. Please, go ahead. And whoever can explain from the second phase, prepare yourself.

Question (Petah Tikva Center): (06:39) In the first phase, she doesn't intend to receive the light or enjoy it, but she cannot not receive it.

Reader: Nice. And the second phase, who can explain that?

Reader: (06:56) Okay, second phase, it's possible, meaning there is the pleasure there, but it's not intending for it. So there's a conflict there, that on the one hand, it's forbidden, forbidden to take the pleasure. And on the other hand, maybe it is permitted. Why permitted? Because it's not truly intending to receive the pleasure. There is no intention for that here.

And the third phase, please, go ahead.

Question (Petah Tikva Center): (07:35) Maybe it's also good to read questions from 132. In 2004, I gave advice with respect to phase three, we say that aiming and not aiming relates to whether or not one has the passion for light of Hochma. So if we see that it says intending, it means there's passion for light of Hochma. So it's not something new. In phase three, there is a desire for light of Hochma, and it's written about it, “intending.” But it's not possible, so it's permitted. Not possible, meaning there is coercion.

Reader: And the fourth phase, Gadi, you explain the fourth phase.

Reader: (08:29) I'm phase four. Okay. It explains in the Babylonian Talmud, in the Gemara, that all these phases talk about forbidden and permitted. If a person passes next to something forbidden, if he has no passion for it - as Gilad explained beautifully yesterday, I liked it - if there's a passion for it, he cannot avoid the expansion of the pleasure, but everyone thinks it's permitted. The second case is the quality of Bina. Here it says, Abaye and Rava are disputed. One says it is permitted, the other says it is forbidden. Why? Why do they say that? There is probably a distinction in the work. If we work with the first restriction, it's forbidden, of course. But if we work with the second restriction, it's probably permitted. So the question is what work we need to do.

In the third case, which is Zeir Anpin, right, why is there permission here? I've placed a question mark here. Because there's also a possibility to enjoy in this case. And only in the fourth case, which is phase four, a person reaches these discernments only at the end. Here, there's no dispute that it is forbidden, because it is possible to separate oneself from the pleasure, but he doesn't intend to separate himself, and that's already a problem. So here there's no dispute, and everyone agrees, it's forbidden. So he makes a restriction, and Malchut doesn't work with their own qualities.

Reader: So now we're diving into the lesson, item 38. We're in the “Study of the Ten Sefirot,” Volume One, Part Two, “Inner Observation,” item 38. And don't forget, now we're going to hear this cascading of the four phases of the direct light. Let's go.

Reader: We're studying from the “Study of the Ten Sefirot,” Volume One, Part Two, “Inner Observation,” item 38.

Reading: (11:25) 38. Their above words provide us with the precise terms by which to define each and every phase of the four phases of the will to receive in a way that hits the mark and does not miss the desired goal. They have given us four degrees one below the other, in the sin of forbidden pleasure, which depends on the will to receive of the sinner. In the first three degrees—impossible and not intending, possible and not intending, and impossible and intending—the prohibition on pleasure is not agreed by all, but only in phase four.

M. Laitman: (12:16) That's clear, right? Either with an act or with an intention, there is still not a demand for the pleasure, right? Either I am necessarily in the place of the pleasure and cannot run away, but I don't intend to enjoy. So, of course, it's permitted for me to be there, I'm not committing any transgression. Or I am forced to be there, I have nowhere to run. And even though I intend to enjoy, but I have nowhere to run, so that is still also not a complete transgression. But when I'm in a place of pleasure and I can run away, but I have no intention to enjoy, it's also not really a transgression. My vessel is not yet complete. Only in a state where I can run away and don't, and intend to enjoy, then it is considered that my vessel is already a complete will to receive, in order to receive the pleasure I am in, and then it's a transgression when I can leave it, but I don't want to. Here, there is still a question. So, he says, it is possible, meaning, he has the strength to run away, the power to run away, but he doesn't want to run away. This is a very important point, because he intends. Is there a free choice here or not, to change the intention immediately? He can run away, meaning he can exit and doesn't. He's also free. So we're not talking about a situation where a person is coerced, but of his freedom with respect to the pleasure, when he chooses to remain in that state.

What is phase four and what is it special that a person has the power to leave, but he doesn't want to leave? If he chooses, as it's written, one should always see oneself half guilty, half innocent. If he performs one commandment, he sentences himself and the whole world to the side of merit. If he performs one sin, he sentences himself and the whole world to the side of sin. So he has the ability to exit or remain, and also in his intention, he can intend to receive the pleasure or not intend to receive the pleasure, to make a restriction, or to go in order to receive. This is a discernment of the actual phase four.

It stands at the edge and then decides. And if it decides to enjoy with all of this information, of course, then it is already phase four. In other words, if his inner will overcomes him, because you could say, so if he stands in the middle, on the edge, so what, is he going to stand on this edge his whole life? No. Now we're not going to talk about what compels him, how he can decide if it's 50-50. We're talking about free choice, entering a society, never mind. But if out of this edge, he decides, I'm going into this edge, meaning I'm going to enjoy the intention, he relinquishes, I relinquish my ability to exit, to change my intention from receiving to bestowing, I'm going to enjoy. This is called entering phase four, falling into it.

Reader: Item 39.

Reading: (16:42) 39. We see that our sages put two things together here: the possibility to separate oneself and not receive pleasure, and the yearning and attraction of the heart to want that pleasure. The combination of these two creates the four phases. Now we will accept these words and examine them regarding our matter in the upper worlds, which are the roots of every kind of desire in reality, and from the lower one, we shall learn the upper one.

Reader: Item 40.

Reader: When the will to receive emerged in Malchut of Keter, she went out from Keter and became phase one.

Reading: (17:29) 40. We should distinguish two discernments in phase one, which is called Hochma, as well as ‎Haya (Part 2, Inner Observation, Item 27): The first discernment is her first substance. You already know (Part 2, Inner Observation, Item 23) that it is her Malchut of the upper one, meaning Malchut of Keter, which received the form of the will to receive. By this innovation of form, Malchut of Keter received a new name: phase one. You already know that when a spiritual entity acquires a new form, it is regarded as a new authority in and of itself. So it is with Malchut of Keter, who is the will to bestow in the Emanator. When the desire to emanate was seemingly born in Him, He certainly does not need ‎a ‎tool of action. Rather, His desire was instantly carried out, meaning that she received the form of the “will to receive,” which is the first substance of the emanated being, and it is called phase one.

M. Laitman: If there are questions, go ahead, ask according to the material.

Reader: The exit of Malchut of Keter to phase one is like lighting a candle from a candle, where the first is not diminished.

Reading: (18:58) 41. Here you should remember that there is no absence in the spiritual. What is said about Malchut of Keter receiving the form of phase one, does not mean that Malchut of Keter is now absent from Keter. Rather, Malchut of Keter retained her initial merit, unchanged. It is like lighting a candle from a candle without the first diminishing. That Malchut of Keter, which received phase one, did not diminish Keter in any way, but only added a new phase. In other words, Malchut of Keter remained in her place, as complete and as virtuous as before, but a new phase of Malchut of Keter has been added, namely the Malchut that received phase one and became the first substance in the Sefira Hochma. Remember this henceforth and you will not be confused.

Question (Petah Tikva Center): (20:05) How does Malchut that receives the first phase emerge from Malchut of Keter?

M. Laitman: I didn't understand the question.

Student: There is the Malchut of Keter.

M. Laitman: Which is? What is this quality?

Student: The expression of the desire to do good.

M. Laitman: It wants to do good. So how, from the desire to do good, a will to receive is created, or what?

Student: Yes.

M. Laitman: If we are talking about something, that something has to consist of light and vessel. We cannot talk about the light itself. Never. If you say the word light, it's already something that is felt in the desire. There is no such word as light without a desire that feels it, because it was never felt in itself, by anyone, ever.

So if you're talking about Keter, the desire to bestow, it's already some substance or matter that feels what operates in it. And that matter that feels that something operates in it, that is the desire to bestow of the upper one, it is annulled in itself, purportedly. Afterwards, with all the qualities and desires that were revealed, now only the upper one operates in it. When the upper one operates in it, that matter feels that the desire to bestow is all that is in it. All that is in it is seemingly what it is, because the self in it is still inactive. It's like a drop of sperm. What does it have in itself? This is called Malchut of Keter. If you're talking about Keter of phase one, it's already a result of the matter that feels this way. A change begins to happen in it when it begins to feel itself, the self in it, to some extent, within the bestowal of the upper one.

Now, your question is, how does that transition happen inside the created being? You cannot say, there are no words. It's hidden from us, because there it is the abstract form and essence that operate. We are talking about something external that the matter recognizes, and the inner thing that is inside the matter, we don't attain it, how it happens. Afterwards, it becomes clarified that there is no matter at all. Only the impression from the Creator is the matter of the created being, the substance of the created being. So there are no words.

It's impossible to explain how a change happens in the recognition, in the manner, in the light that operates in it. “By Your actions, we know You,” we see that it operates, can discover it and write that it works. How it works, we can't discover it, just like I was asked in the blog, there was a question there. How does gravity work? No one knows. We test it and see that it's falling, according to the weight, etc., etc. We test and from this we have the science. How does it operate? No one knows. What forces it? We don't know. We call this phenomenon “gravity.” What is gravity? Science never answered it, because science comes from what we discover in our senses, the phenomena. But what stands behind the phenomena, we can't discover it. We don't have the tools, the instruments, and we never will have, both in physics of this world and in the physics of the spiritual world, which is the wisdom of Kabbalah. We cannot do it.

This is why, as he explains in the “Preface to the Book of Zohar,” “Foreword to the Book of Zohar,” matter and form clothed in matter, that's it. “A judge has only what his eyes see.” What you attain, and you're talking about beyond the attainment, how it operates. Neither the science of this world or the science of the upper world, which is the wisdom of Kabbalah, can answer. It is beyond our attainment. Will we ever attain it? I don't know, because we don't talk about what we don't attain. What we don't attain, we don't speak of by a name or a word. So the question is a question.

M. Laitman: (26:00) Now, because there is such a question in our minds, we can say this, this question stems from the fact that we did indeed go through these stages. This is why we have a question about them, otherwise it wouldn't come into our minds. We went through it, it's true. Now, because I have this question, will this question be answered? Can this question be as a deficiency? And then for sure there is an answer to it, a filling, or is that question above the sensation of the deficiency, which is still not in phase four, which is the vessel? And then I will not get a filling for it, because the question is seemingly abstract, and therefore is beyond the definition of the science.

Question (Petah Tikva Center): (27:00) The question is not about the transition, it's more about the perception of reality of the created being. Why is the Malchut of Keter not yet considered as the created being, and the Keter of Malchut is not considered a created being?

M. Laitman: It's also incorrect. We can engage in Malchut of Keter, and in Keter of Hochma we are forbidden to engage. You understand? These are very interesting things. According to the attainment, it's… But afterwards, it reaches the understanding and doesn't remain as a contradiction. Let's continue, please.

Reader: We're continuing from item 42, the heading above item 42.

Reader: After the first substance received the light, the vessel of Hochma herself emerged.

Reading: (28:15) 42. The second discernment is the substance of that vessel after it received its light, since then the vessel was completed and is called Hochma. In other words, before she received her light, she was named only after her own phase, meaning phase one, and was still not a vessel of Hochma, but only Malchut of Keter. This can be likened to a fetus in its mother’s abdomen. Before it is born and given its light and vitality, it does not merit a name. So it is with the first substance: Before it receives its light, it does not merit the name ‎Hochma, but is still incorporated in Malchut of Keter. Afterwards, when the substance draws its light, called Haya, it acquires its unique name, meaning Hochma (Item 27). We should distinguish these two discernments in each and every Sefira. They are the vessel before it receives the light, when it is still named after the upper one, and the vessel after it receives the light, for then it is regarded as its own authority.

M. Laitman: (29:30) In other words, even though we're talking about some Sefira, but there is also a part in it that comes before, that precedes the making of the Sefira, it's still the upper one operating in it. Afterwards, there is the revelation of its own deficiency, the reception of its filling, and then determining its own quality, the quality of that Sefira. And in each Sefira, we see how there are inner processes, how many processes, inner processes there are until it is completed. It's not one action, one operation, but each of the elements of creation must consist of the influence of the upper one on it, the revelation of its own deficiency, the operation of the deficiency toward the filling, and determining the conclusion, what it gets out of it, which is already the scrutiny, the clarification of its own state, and the quality, which is it.

So only the last phase testifies to the essence of the Sefira, and there must be several operations before it is revealed in that Sefira with respect to that created being. So phase one already draws some light through some small desire. We're not talking about how that desire comes out of its own deficiency or how much it understands and recognizes what it is compared to the light, but there is some sort of drawing, extension of its own accord of the matter. And this is determined as phase one of the will to receive.

Reader: Item 43.

From the perspective of the first substance, Hochma is regarded as impossible. From the perspective of her being filled with light, she is regarded as not intending.

Reading: (31:45) 43. Now you will understand that phase one, which is Hochma, is regarded as impossible and not intending. From the perspective of her first substance, which is Malchut of Keter, who she received the new form, phase one, when the Sefira Hochma still did not merit its own name, that appearance of the will to receive is certainly regarded as impossible with regard to the Sefira Hochma itself. Also, from the perspective of Malchut of Keter, she is regarded as impossible, since she cannot emanate the Hochma without Hochma having a will to receive, for receiving the abundance without a will to receive it is regarded as coercion and labor, the opposite of the intention of the Emanator, which is to do good and delight.

She is also regarded as not intending, meaning she has no attraction and yearning to receive the light, for you already know that a desire is not complete before the yearning and attraction to the light appear in it (Part 1, Chapter 1, Item 50). It has also been thoroughly clarified there that the yearning appears only when there is no light and abundance in the vessel, since it is possible to yearn for it. However, that cannot come to be when the vessel is still filled with her light. Thus, because the above vessel of Hochma is filled with its light, it still has no yearning for the abundance. This is why Hochma is regarded as not intending, meaning that she does not have attraction and yearning for the abundance.

Question (Petah Tikva Center): (33:37) They're asking from Israel, what does it mean to draw the reforming light? What do we ask for?

M. Laitman: No, I'm sorry. That's not to the point. No, not on point. We want to study. What we're learning now is the foundation. It is the creation of the only created being in Malchut of Ein Sof, in the four phases of the direct light. And the beautiful questions that are asked there, no, I'm sorry, they should not run away from this. Go on.

Reading: Item 44, the heading.

Reader: The intensification of the desire in Bina is regarded as possible. Because it comes to her from the first substance, it is regarded as not intending.

Reading: (34:26) 44. Phase two, which is Bina, is regarded as possible and not intending. Her first substance (‎Part Two, Inner Observation, Item 29) is her Malchut of the upper one, meaning Malchut of Hochma that received within her the new form of phase two, meaning through the intensification she had made (Part 1, Chapter 1, Item 50). From that perspective, the intensification of that desire is regarded as possible. This means that it was possible for her to avoid awakening that desire. She is also regarded as not intending because she is Malchut of Hochma, and is filled with her light. For this reason, the yearning does not appear in her. You should understand that any additional appearance of the desire that was made in phase two more than in phase one, is only regarded as possible. In other words, it is the intensification of the desire that she made by the power of the emanated being himself (Part 1, Chapter 1, Item 50).

Question (Petah Tikva Center): (35:34) On the one hand, we say that the cascading is necessary. On the other hand, we say it's possible. Is it possible not to overcome?

M. Laitman: In other words, you're asking, from where does the possibility come? The fact that Hochma comes from Keter, there's no question about that, because this is how the light operates, and it brings to phase one all of its elements, necessarily. And therefore, there's no question here. It is impossible for it to run away from it, and it doesn't intend for it. It has no possibilities in and of itself. It is completely placed in that situation.

You're asking about the second phase, when there's already a change in the created being, when there is an element in the created being that can seemingly, that is given to its own free choice to exit or not to exit, to intend or not to intend, right? Either it's phase two or phase three, so that afterwards in phase four, we see that the created being has complete freedom from the upper one and chooses itself, chooses to, that yes, I want the pleasure, I don't run away from it, and I intend to enjoy it. But here too, there's a question, did it come to this situation, to these elements of its own accord, or it also didn't choose them? So phase four is still not complete, because it is, it was born under these conditions and chooses them out of its birth.

It's true that there are discernments, but still someone brought it to that. This is why after phase four, what the created being does now and how it will reach a truly free choice, now we see how long the road is. But already there's free choice in these four phases, so you're asking this, from where do we get in phase two, which is the first phase, where there is seemingly some kind of its own inclination, its own reaction to choose this or that, what is written about it, again?

Reader: Again, item 44. Phase two, which is Bina, is regarded as possible and not intending,

M. Laitman: (38:28) Meaning, it can be either in the will to receive or to exit it, intend or not intend, in that there is no choice.

Reading: (38:41) Her first substance (‎Part Two, Inner Observation, Item 29) is her Malchut of the upper one, meaning Malchut of Hochma that received within her the new form of phase two, meaning through the intensification she had made (Part 1, Chapter 1, Item 50). From that perspective, the intensification of that desire is regarded as possible. This means that it was possible for her to avoid awakening that desire. She is also regarded as not intending because she is Malchut of Hochma, and is filled with her light. For this reason, the yearning does not appear in her. You should understand that any additional appearance of the desire that was made in phase two more than in phase one, is only regarded as possible. In other words, it is the intensification of the desire that she made by the power of the emanated being himself (Part 1, Chapter 1, Item 50).

Question (Petah Tikva Center): (39:37) I still don't understand the part that's possible.

M. Laitman: Where does it come from? From the operation of the light. You're not told how it's done, how the light operates inside the vessel. He's telling you what is happening. Here we are beginning to see how much the operations of the light are nevertheless concealed from the created being. It doesn't point to the weakness of the wisdom, but to how incapable we are in our vessels, without attaining it on ourselves, without experiencing it, how incapable we are of understanding these things. The questions how it works, in the essence, how a quality changes into another quality, you will not understand it.

It's like asking me, how can the still become vegetative? The light that operates inside the still brings it to the level of the vegetative. This is what we learn. You're asking, how can that happen? Previously, it was a piece of rock, and suddenly it became a flower. So, I'm telling you, the light operates inside the stone, adds its own power, and then out of the power of the light, that stone gets an additional will to receive, so that the little stone doesn't become a rock, but the stone becomes a flower. How? The operation of the light, we don't know how. We see the result. Well…

Question (Petah Tikva Center): (41:25) no translation

M. Laitman: This is already a complete matter, in the act of the light itself. Phase one didn't choose to be or not to be phase two. When it became phase two, we determined in phase two that these are the conditions. He says, what is in phase two more than in phase one? So, he's explaining to you, what is the addition in it? It's in the possibility.

Question (Petah Tikva Center): (42:13) Exactly, the friend’s question. I also have the same question, that it was possible for it, from that line, that it was possible not to awaken this intensification of this desire. So, when he is speaking about the four phases here, is he speaking on the side of the created being?

M. Laitman: After phase two, feels what happens to it. It awakens out of this, the elements within it. It wants an intensification of the desire. Now, it wants its desire to be to bestow. This is called intensification. In this, it intensifies. It doesn't intensify to be greater than in phase one. It overcomes phase one in that it changes the desire from reception to bestow. This is what we learned. He also gives it to you in brackets. He says, he refers you to Part One, item 50.

Student: And what does it mean that it's possible for it not to awaken this intensification of this desire?

M. Laitman: It is in phase one, the light that operates in it, brings it to a state where it feels that it itself wants to change phase one into phase two, the will to receive into the will to bestow. That transformation happens in its desires and it feels its desire changes.

Student: Still the same question.

M. Laitman: You tell me, please, why go far? When you say, I decided to do this instead of that, what operates within you? From what do you know? From what do you know? Maybe someone is hypnotizing you, I don't know, with some waves, and you think you are deciding. Maybe you heard something new on the radio, something that influences you. We always have a question. So what does it mean that it decides? Based on what does it decide? It came out of thin air, according to some incidental possibilities? There's no such thing in nature. It's only for us, because we don't know all the reasons.

Possible, means that well-defined and precise operations occur on it. It observes them and feels this phase two, that instead of the will to bestow, it decides to be a desire to bestow. But it doesn't just decide, what does it mean, I feel like doing this or like that? What does it mean, possible? Possible, means that this possibility is now happening in me. There is no chance in nature, ever. We think about free choice, to do this or do that. I'm going to toss a coin, let's do this. Who tossed the coin? Who made it happen this way? A part of the process is hidden from me, so I say that it's possible or impossible. The processes occur on the created being in an absolute way. It is known for certain, from within creation, from the light, it is certain what will happen with the created being. Whereas possible, means from within its feeling, from its attainment, as much as it understands. It's like a little child playing in a room, thinks he is free, and he does, but he doesn't see his mother, and she doesn't know what he's doing. According to his small mind, he sees his world as this. That's all.

Student: (46:24) And the “Sage's Fruit” writings, there's exactly something there about this point.

M. Laitman: By all means, take it out. The fact that we say possible, impossible, intending, not intending, we're speaking only from the perspective of the created being, how he feels it, how he perceives it. Let's say, I feel like drinking, like sitting, like resting now, I feel like getting out. I decide this or that, from where? A thousand elements accumulate in me and lead me to a decision, and I don't control them. I don't see how complex it is, and how it comes in my computer into something clear. So, in me, it seems like an incidental decision. I made a mistake, I decided this way. There's no such thing in nature, ever. If I could understand myself to the fullest, I'd see the whole computer with all the elements and everything, how it operates and how it decides. And why it turns me this way, not that way, which is also pre-planned. You understand?

So, we're speaking only with respect to the attaining individual. Then it seems to me like I could do this or that. I made a mistake here, or did make a mistake there, on a level that we can seemingly feel. Not more than that. We are floating on an ocean of information and clear and defined decisions that go from the beginning of creation, in the thought of creation, to the end of creation. You understand?

Only to accelerate development. We cannot do more than that. It can come out or cannot come out. What is it? I don't know how to say it. We need to gradually drop this earthly, worldly approach. Operations are not on the person, on account of the person. And corrections are not on account of the person. And we shouldn't think that there can be another operation, or according to my participation. It's very important, our approach, where through the group we can amplify. It determines my perception, not what will happen.

Question (Petah Tikva Center): (49:10) Okay, so once again, so he says, it's possible for it to intensify from the second phase over the first, intensification of bestowal, okay. This comes from the previous phase, which is not from itself, but from the reason of the upper one, everything is done, so…

M. Laitman: No, it feels that it wants, itself. It's got an additional desire in what? Now instead of phase one, I want to be phase two, a giver, an addition. It's not a quantitative addition, it's a qualitative one. It's always qualitative, and this is what happens to it. In this, it feels that it is doing, meaning the light operates behind the scenes and leads it to a decision to change their desire, not to receive, but to bestow. But it seems to it that it does it alone.

Student: I still don't understand the continuation. How is it possible for it not to awaken the intensification of this desire?

M. Laitman: Impossible, of course not. It only has this illusion that it does it. Yes, what did you find?

Student: That's very special.

M. Laitman: Yes, but tell us where.

Student: It's from the Sage's Fruit.

Reading: (50:56) Come and learn the real wisdom, the reason of all this confusion, because in the Creator Himself there is no thought or perception whatsoever. And the reason is simple, because all the thoughts that come into a person's mind are the actual operation of the Creator, meaning not as a person feels it, that he draws them from some place, or that they are born within him. That's a lie, the foundation of all the lies. But any thought, the finest of the fine, the Creator sends it into a person's mind, and it is the force that moves every person and beast and animal. When the Creator wants to move an animal, it operates in it by sending one thought, and that thought moves him according to its measure, like sending rain on the ground. And the ground cannot feel who sends the rain to it. Likewise, man cannot feel in any way who sent him the thought, because he will not feel in it, feel it, before it comes into his mind. And because when it is in his own mind, it seems to him like a part of him. By this you will understand that there's no thought or perception of Him, and the reason is simple, because the Creator does not want to send us this thought that will be ready to attain Him. But He has set for us an order of thoughts, where through that succession, in the end, it will have to attain Him to the real extent, as in, “the outcasts will not be cast out from Him.”

M. Laitman: “The outcasts will not be cast out” means we already attain, but when we attain, we have no words for it. And with this, we will end.

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