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

Daily Morning Lesson: June 20, 2026

Part 1: Rabash. What Is the Difference between a Field and a Man of the Field, in the Work? Article No. 6. (1988)

Reader: Dear friends, in the first part of the lesson, we will study a lesson by Rav from February 1st, 2002. It is based on Rabash's article, "What Is the Difference between a Field and a Man of the Field, in the Work?" You can find the article in the first volume of Rabash, page 605 in Hebrew. We will read the article together in the Ten. We have 16 minutes, please.

Reading: (00:38) What Is the Difference between a Field and a Man of the Field, in the Work?

Article No. 6, 1988

It is written in The Zohar (Toldot), “‘And Isaac loved Esau because he had game in his mouth.’ He wrote here, ‘a skillful hunter, a man of the field,’ and it is written there, ‘He was a mighty hunter.’ As there, it means that was hunting people’s minds and misleading them into rebelling against the Creator, so here, ‘a man of the field’ means in order to rob people and to kill them. He is a man of the field because his inheritance is not in an inhabited place, but in a desolate place, in the desert, in the field. For this reason, he is called ‘a man of the field.’”

Concerning Isaac, we also see that it is written “field,” as it is written (Genesis 24:63), “And Isaac went out to wander in the field.” Also, it is written about Jacob, “And he said, ‘Behold, the scent of my son is as the scent of a field that the Lord has blessed.’”

We should understand the difference between the fields, where it was said about Esau, who is called “a man of the field,” that The Zohar interprets “to rob people and to kill them,” whereas concerning Isaac, it is written, “to wander in the field,” which is a great thing, as our sages said that Isaac established the afternoon prayer because of the verse, “And Isaac went out to wander in the field.” We should also understand why it is written about Jacob that Isaac said, “The scent of my son is as the scent of a field that the Lord has blessed.” Therefore, we should understand the differences between “a man of the field,” “to wander in the field,” and “the scent of a field.”

It is known that Malchut is called a “field.” Since Malchut has many changes because of the Tzimtzum [restriction], Malchut has many names, one of which is a “field.” When we speak of Malchut, the rule is that we speak of Malchut of Ohr Yashar [Direct Light], where she was using the will to receive for herself. In that respect, there are no changes in her but is as the Emanator created the will to receive in order to receive the delight and pleasure that He wished to impart upon the creatures. This is called Malchut with respect to the Ohr Yashar in her.

For this reason, this Malchut is called Ein Sof [infinity/no end], for Malchut did not put a stop on the upper light, meaning she did not say, “No more!” I do not want to receive with my self, called “receiving in order to receive.” While she was receiving with her self, there were no changes, which is why it is called by the name, “Everything was one light.”

However, afterward, Malchut desired equivalence of form, called “decoration,” at the point of desire. That is, she did not want to receive in order to receive, but in order to bestow. In that respect, we can call Malchut by the name “field,” meaning that the field must be plowed, and plowing means inverting that which is below and placing it above, and that which is above, we place below.

Likewise, here in Malchut, who is called a “field,” for the will to receive, reception is important and is considered “of superior importance,” while matters of bestowal are of inferior importance. In Kedusha [sanctity/holiness], there is the matter of plowing, that we must till the land, meaning turn the will to receive, which is on top, to be below, and the will to bestow to be on top. Specifically by this can we yield crops that are good to eat. Otherwise, there is no way we will be able to eat food of Kedusha, as it is written (Proverbs 14:4), “Much crop comes by the strength of the ox.” That is, the force of the ox yields much crop.

The meaning of “ox” is as our sages said, that Malchut [kingdom] of heaven must be as an ox to the burden and as an ass to the load.” Baal HaSulam said that “an ox to the burden” means that the burden of faith must be as one places the yoke on the ox so as to plow the field, without any consideration of its will, if it agrees with it. Instead, we place the yoke on it against its will. Likewise, man must take upon himself the burden of the kingdom of heaven, since an ox means knowing, as it is written, “The ox knows its master.” For this reason, faith is regarded as a burden to one who needs knowledge.

It therefore follows that a field is Malchut with respect to self-reception, which requires plowing, which is the correction of the field to turn the vessel of reception, which is of high importance, and make it low importance, while the vessels of bestowal, which are of low importance, raise them so as to be of high importance.

It is known that the will to receive is in mind and heart, and both require correction. In the mind, the correction is faith above reason. In the heart, the correction is that every pleasure he receives will be in order to bestow. And more precisely, every act he does will be in order to bestow; otherwise, he will not make a single move.

Accordingly, we can interpret why it is written about Esau, “a man of the field,” meaning that while he is in a state of “field,” and must assume the burden of the kingdom of heaven as an ox to the burden, he thinks he is complete and does not need any corrections. This is called “for he had game in his mouth.” This is as it is written in The Zohar (above), “And Esau said that he was in the field in order to pray, and he hunted and deceived Isaac with his mouth.”

In the work, we should interpret that “he had game in his mouth” means that his mouth and heart were not the same. His mouth is externality, meaning that in actions, he was righteous, because there is nothing to add to actions, but in his heart, meaning the intention, he was not as the act. The act that is apparent to people implies that he wants to observe the commandments of the Creator in order to please Him by doing His will in observing the Mitzvot [commandments/good deeds]. But in his heart, he thinks only about his own benefit and not about the benefit of the Creator. Thus, his mouth and heart are not the same.

Therefore, in action, Esau appeared complete, like a completed person. This is the meaning of “Esau was a man of the field,” meaning that he had no more work to do in the field, since the work of the field begins with plowing, which is about inverting the vessels of reception. This is not for him because it is enough for him to keep everything in externality, which is called “his mouth,” meaning that his mouth and heart are not the same. This is why Esau is called “a man of the field,” meaning that a field is receiving for oneself, and in this he is complete and has nothing more to add.

This is not so with Isaac and Jacob. To them, the work of the field was labor and prayer in the field, as it is written about Isaac, “And Isaac went out to wander in the field,” which is prayer. It is as our sages said, that Isaac established the afternoon prayer, when he prayed to raise the Shechina [Divinity] from the dust, meaning that the vessel of bestowal, which should be in the kingdom of heaven in mind and heart, will be in order to bestow.

However, Esau, who was a man of the field, corrected nothing so as to work in order to bestow. Rather, with him, everything was only for his own sake. This is why The Zohar interpreted “‘a man of the field,’ to rob people and to kill them.” The Zohar also interprets “a man of the field,” since his inheritance is not in an inhabited place, but in a desolate place, in the desert, in the field. This is why he is called “a man of the field.”

When one works only for oneself, that state is regarded as stealing the aspect of man that is in him, meaning the aspect of “You are called ‘man,’ and the nations of the world are not called ‘man.’” That aspect is robbed from him when he works for his own benefit.

Even worse, because transgression induces transgression, he kills the man when he is for himself. This is the meaning of the words of The Zohar, “And to kill them.” It says about it, “Because his inheritance is not in an inhabited place,” where “an inhabited place” is where people dwell, as in “You are called ‘men,’” “but in a desolate place,” the place of the breaking of the vessels, for because the will to receive for himself was revealed there, the world became desolate.

However, it is written about Jacob, “And he said, ‘Behold, the scent of my son is as the scent of a field that the Lord has blessed,’” since Jacob established the evening prayer, as it is written, “And he came to a place,” meaning he established the evening prayer. It is also written about Jacob, “And behold, a well in the field, and three flocks of sheep lying there beside it.” The Zohar interprets (VaYetze, Item 92), “‘And he looked, and behold a well in the field.’ He saw the well of above, which is the Nukva, one opposite the other, meaning that the well of below was directed opposite the well of above.”

We should interpret that when Jacob established the well of below, his intention was his own well, which is the field, meaning that he established it to be as above. That is, as above, Malchut of Kedusha is a Masach [screen], meaning that on the will to receive for himself, there is a Masach that raises Ohr Hozer [Reflected Light], meaning that everything she wants to receive is because she wants to bestow. Likewise, he established himself so that all his actions would be in order to bestow.

Hence, when Jacob came to Isaac, since Jacob is the middle line, where all the wholeness appears, this is why it is written that Isaac said, “And he said, ‘Behold, the scent of my son is as the scent of a field that the Lord has blessed.’” That is, when the kingdom of heaven, called a “field,” received the correction of the middle line, it is called “a field that the Lord has blessed,” meaning that here appear the delight and pleasure that the Creator has prepared for the creatures. This is the difference between “a man of the field,” “wander in the field,” and “as the scent of a field.”

Reader: And we'll move on to a lesson from February 1st, 2002.

M. Laitman: (15:35) So we heard the article, "What Is the Difference between a Field and a Man of the Field, in the Work?" Man is called the tree of the field, the field is the place of the work. Man is a result of the work of the field.

So all our works that we do, they all involve the soil, the ground. That's also what we learn from the instructions, the Halachot, of all of these works, which are forbidden on Shabbat, and they're done on weekdays. Shabbat corresponds to the end of correction. The weekdays correspond to our 6,000 years of work. Any questions on that? So the article is pretty clear?

The work of the field begins from feeling the place of work first. It takes time until a person realizes what exactly he has to do. The place is called the lack, and that a person learns that there are altogether two parts in the Torah.

What Kabbalists gave to us from Abraham and Moses. What we received altogether in this method called Torah, is two parts.

One part that speaks of carrying out Mitzvot in this world, practical Mitzvot, that we simply need to do in this world. Why? Because this is about people who want to resemble the upper laws. Even in this world, there's no connection to these laws here. There's no outcome of carrying out these laws in this world. There's no spiritual outcome except that it guards him as being the sacred still. But that's a copy of spirituality into corporeality.

And the second part of the Torah, which is the main thing, is to study the Torah according to, as written, "the light in it that reforms." There is a force in the Torah when a person studies.

So because these books, all the books we relate to as scriptures, they were written by people who were in spiritual degrees above this world. So from the spiritual degree, when I read the book, from that spiritual degree where the author wrote the book from, that's where light comes to me. It's called light that reforms, and that light influences me and corrects me, and gradually attracts me to that place, to the place from which the book is written.

And the intensity of that light that reforms is to the extent that I put my lack into the book during the study, that I truly want to rise to the spiritual degrees to that same source.

M. Laitman: (19:45) So, the main thing during the study in all the holy books is to think about the goal of the light that reforms, that I need to return to the spiritual source, to attain it, to open it, to feel it, to see it. And if so, we have books that are more helpful and seemingly less helpful. What does it mean?

All the books are the same, but with respect to us, in terms of how much the book will help me maintain a deficiency, then that book is more useful for me to repent. To go back to the source, that's the meaning of repentance. So Kabbalists cry, study Kabbalah. What's the difference? Wasn't the Gemara written by Kabbalists? Rabbi Shimon was also one of the authors of the Gemara. So what's the difference?

The difference is in the language, meaning there is a difference towards us. If I read Kabbalah, books of Kabbalah, I don't forget about the purpose of creation, because I'm studying about where the light comes from, what it needs to do with the vessels, what desire it needs to change from desire to receive to desire to bestow, what purpose I need to arrive at, what's the law of equivalence of form.

Meaning I study about the same act that I essentially need to do on myself with the help of the light. Unlike in the Gemara, where it's about the ox that hit the cow and all kinds of damages and to hold the Tallis and so on.

All of those could be connected to daily activities perhaps, but they help me forget about the purpose of the study, and then I can't add the deficiency during the study that the light will come and correct me, I forget about it. And that's why all the Kabbalists say that it's better to study the books of Kabbalah in the place of the second part of the study.

Of course, we should study the short version of books like a set table, keeping the Shabbat as it should, and so on. That should be learned, but all the rest, why do we study the Torah? The light that reforms. And that part you study according to the books of Kabbalah. That's the whole difference.

So when a person studies in the right place, he begins to reveal what is the field. The field is the desire, the place, the place of deficiency, desire. And then begins the correction of the desire, to perform actions from which man will grow.

So it starts from plowing, that we have to invert to the will to receive, to the will to bestow. And then throw seeds into there, and then everything will start growing from that. That's the first action that we need to arrive at.

Question (Petah Tikva Center): (23:36) He writes here that in the mind the correction is faith above reason, in the heart the correction is that every pleasure he receives will be in order to bestow. What does it mean? According to what I understand the heart, this is talking about beyond the barrier, but what does it mean before the barrier? What does it mean in this world, faith above reason and the correction of in order to bestow?

M. Laitman: Faith above reason, well, what's faith? No one knows how to exactly define faith. Reason we understand, knowing, right? De facto, what I see, the judge has no more than his eyes to judge with. Meaning I see, I don't know how much I see correctly and how much I understand what I see correctly.

But these are boundaries in which I somehow exist. I have vision, I have intellect, and accordingly, I find my bearings in life. Now, what is faith? That you'll come and say, I know that you don't see, but I'm telling you this is so-and-so. So, I'm going to use, basically your words. Instead of seeing, instead of feeling, I take what you say as fact, and I use that. Is that called faith? Let's say that this is called faith.

There's a problem here. Why do I need to do this? How is it possible to believe someone? How is it possible to follow someone else's eyes? We'll see.

But let's say so. If you come and tell me some things that you determine as facts, and it's worthwhile for me to obey that as well, then I can believe you without checking. And that is called faith below reason. What's below reason? I don't examine anything. I don't investigate anything you said that becomes holy for me, and I accept it 100%. And accordingly, I work and do everything. That's fanaticism, right? That's how masses of people have faith, and they are told that the less a person investigates, the less he thinks, the more he just follows, that means he is stronger, more successful, and better. And people think about that and call that a pure faith. Pure means whole. This is of course not whole. This is just silly faith.

It's common people's faith. But that's how most of the world works.

There is faith within reason, that you told me something, and I'm going to look into it. And to the extent that I examined it with my intellect, then I can accept what you told me. Where the reason and faith equalize, I take that.

And then there's faith above reason. Faith above reason is that you told me, I went and checked. What I checked showed me you're not right. You lied to me, in terms of the facts. What does it mean you lied?

You said, This is blue, and I see this is red. Now I have two options. Either I say, Buddy, this is blue, and you say, But I am telling you that this is red. Now the question is, do I follow my eyes or your eyes? I can follow my reason, and then I'll stay in faith within reason.

Or I can go above my reason and take your reason. This is called faith above reason. Meaning, even though I examined, checked 100%, and I saw that you're not right, according to my eyes, I still take your eyes and go forward. How does that help me?

If you are higher than me, greater than me, on a higher level than me, then I as if take your mind, and I rise to your degree. We have no way to rise from one degree to another in spirituality, if not through faith above reason. In spirituality, there's a law. Also not in spirituality, it's also in our world, we just don't understand these states. But there's a simple law.

M. Laitman: (28:46) Wherever I am or at, whatever level I am, that's me. That's my mind, my reason, my knowledge, sensations, qualities. Everything is determined by the level that I am now grasping. From this degree, how can I rise to a second degree?

Rising to a second degree, being in it, means being with a different will to receive, with a different screen, different impressions, understandings, everything different. So, if I'm in my state, I'm poor. If I'm in a higher state, everything changes in me.

So, what's the device between being in my state and rising to a higher state? By what can I rise a degree? What do I need to add to myself in order to rise a degree? In my degree, I have no means, no part of the upper degree. All of the degrees are essentially, each degree is a Partzuf in itself, with its coarseness, with its screen. So how can I ascend?

So we learned that by the second restriction, AHP of the upper one fell into the Galgalta ve Eynaim of the lower one, meaning part of the upper Partzuf entered the lower part.

And this part of the upper one begins to give the lower one a very small kind of limited illumination, and this is called the reason of the upper one. And the reason of the upper one, what it tells the lower one, if the lower one checks what he gets from the upper one, then he sees that it is completely incorrect, because according to my mind, my screen, what I am, I see. How it happens, I see that it needs to be so-and-so, and you say, "No, you need to give up more, you need to give more, you need to be above your feelings, above your mind, if you want to rise.

So here a person chooses, does he follow his mind, his Galgalta ve Eynaim, or the AHP of the upper one- that is in the Galgalta ve Eynaim. Understand? It's two degrees. This is the upper degree, one, and this is the second degree, lower degree, two. So Galgalta ve Eynaim of the upper one, AHP of the upper one, Galgalta ve Eynaim of the lower one, and AHP of the lower one. That's how they exist. So one inside the other, yes? They are one inside the other.

So I can use my part, this, Galgalta ve Eynaim, and say, according to my reason, this is my reason, this is what I do. Or I can say I'm using his reason, the reason of the upper one, which lies within me. But his reason is always opposite to mine, because he has a greater screen and totally different understandings. He says to me, "You have to give up half your possession." I don't know, just an example. He's talking about a higher desire of bestowal. And to me, for my balance, everything is okay. It's like how we think that we should be kinder and better, and otherwise we'll be worse off. And the upper one says, "No, you need to give more than what you think is your balance." And this is called above reason.

M. Laitman: (33:35) Meaning, if I take the reason of the upper one, then the moment I give up my reason and take His, then I belong to this degree. He begins raising me to his degree. So the AHP that's here is like an elevator. It elevates me to a higher degree. And then I rise from my degree to a higher degree. And when I'm on a higher degree, and I already am there perceiving it, and once I equalize myself with a higher degree to finish the work, I begin to feel within me a greater, higher AHP of the upper one. And once again, the same process happens. So the work is always above our intellect, but why is it above our intellect? Because I always check my intellect.

I always check my intellect, and even though the upper one is against it, I take His mind. So, again, I don't cancel my mind. I have to check everything. I have to see where I'm opposite to the upper one, where I disagree, where I hate Him, where I dislike Him, and so on. All of those opposite feelings. Because of that, afterwards, I invert the soil, and by that I come to blossoming. There's no other way.

If I don't do all these actions, and just whatever the upper one tells me, and that's it, with eyes shut, this is called faith below reason.

Therefore, it says the reason of Torah is opposite to the reason of the landlords, because they take it without any check, and therefore they don't need to ascend. They just take it as practice.

Question (Petah Tikva Center): (35:43) Can I ask, how can I take the mind, the intellect of the upper one, if I only see His AHP, and I always think that He's less right than I am, because His AHP is in…

M. Laitman: I always think the upper one is not as right as I am, and I disagree. Either I take it by blows, where I see that I don't have a choice, or I'm asking for the light to come and give me the force to agree to be above reason. Your question is this, all I have is reason, I don't have more. So how can I within my reason, agree to go above my reason? Won't happen. Will not happen. Only by truly annulling myself towards the upper one, in an action that is above reason. Where is it? You always remember, yes.

Reader: The Association of the Quality of Mercy. Page 106, Kabbalah for the Beginner, The Association of the Quality of Judgment with Mercy.

M. Laitman: You have a book there? You see a person without a book there, give him a book. Why do you veteran guys need it? There’s a few places here if you want to sit down, there's also one here next to me. Yes, let's read.

The main work is the choice, meaning you have chosen life, which will be adhesion for the sake of Lishma.

So the main work of man is the choice. It's the only thing that we can choose. All the rest of the actions and states we go through, what we seemingly do, it's just like being puppets. We do it like that. There's no choice. And from above, all kinds of knowledge and desires are given to us, and the environment changes, and then we are like robots in any sense. So the choice is only in one thing, and you have chosen life. That's the only thing you need to choose. That it will be adhesion, which is Lishma, by which we merit adhering to the Life of Lives. And when there is open providence, there's no room for choice. So how does a person get the opportunity to choose to be Adam, man? Because as far as he's using his choice, he is a man. And everything else, he's a beast, just like the whole world, meaning all of the still, vegetative, animate, and speaking. What is the secret? So that's how it is with everyone. When is there a choice? Only during the concealment. When there is open providence, there's no room for choice. And then, how was the choice made?

The upper one rose, raised the Malchut, which is the quality of judgment to the Eynaim, on purpose. By that a concealment was made. Meaning that it is discerned in the lower one that there is a lack in the upper one. We don't have this upper and lower to that extent, we don't see that like in the upper degrees, but the plan, the laws, the regularity, everything that we need to do, what Kabbalists tell us, that to us is called AHP of the upper one, which is deliberately hidden from us, we don't see it.

M. Laitman: (40:06) They say we need to do so and so, we don't see this is correct. What do we see? That there is concealment, there's no greatness of the upper one. Spirituality is not sufficiently important. It doesn't seem to me powerful and all-pervasive. As much as if I saw how much the upper world controls our world, I would immediately just want to connect to the upper world. But my feeling is that there's no greatness in the upper one, this world is more important, more determining. And then the qualities of the upper one lie within the lower one. What does it mean?

That specifically because the upper one hid himself, He can go down to the lower one, in the part that holds it. Meaning that they have a lack. It turns out that these vessels of the upper one have an equivalence with the lower one. Meaning like there is no vitality for the lower one, there is also no vitality in the upper qualities, meaning there is no taste in Torah and Mitzvot which are lifeless.

Torah and Mitzvot refer to our whole understanding about spirituality. And in spirituality, it seems like, yes, it's more than this world, but not that this is the degree that determines everything, and there's everything I need there for me. And then specifically because of that, there's room for choice.

Meaning the lower one has to say, man has to say, that this whole concealment that he feels is because the upper one restricted himself for the purpose of the lower one, meaning that it's not that in spirituality there's nothing, the Creator is so weak that He doesn't want to show Himself. Rather, all the concealments, it's to allow me a place of choice.

This means... That is, whatever taste he feels, so he says that it is not his fault that he does not feel the taste of vitality, rather in his view, there is really no vitality in spirituality. So what do we have to do?

Here is the action that we have to do. Without this action, we will never rise from one degree to the next, never. We will remain a beast, a beast from the day it's born until it dies. It's the same, right? As we say, one-day-old calf is considered an ox.

If a person overcomes and says that the bitter taste he finds in these nourishments — meaning he doesn't see anything in the upper one, he's not so impressed — are only because he does not have the proper vessels to receive the abundance, because his vessels are to receive and not to bestow, and he's sorry, he regrets that the upper one had to hide Himself, for which the lower one can slander.

A person curses this state, he doesn't agree with it, he's in despair. In short, he's not happy that he has this meeting, this rendezvous with the upper one. The matter of assent means that the upper one can show the lower one the merit and the pleasure that exists in the vessels of AHP that the upper one can reveal. That's from the perspective of the lower one, it follows that he raises the Galgalta ve Eynaim of the lower one, but by this itself, the lower one sees the merit of the upper one. It follows that the lower one ascends together with the AHP of the upper one. If the lower one is willing to annul himself towards the AHP of the upper one, the upper one begins to raise him.

What does it mean to raise him? There are no ups and downs like in an elevator, right? Or rather the Galgalta ve Eynaim of the lower one, the upper one that are in the lower one, they begin to shine.

The upper one, according to the degree of the annulment of the lower one, as much as the lower one can agree with him like that, he already begins to shine, to open himself up towards the lower one. And then the lower one sees that indeed in the upper one, there are all the fillings for it, all the answers for whatever questions he had.

Thus, when the lower one sees the greatness of the upper one by this itself, the lower one grows. However, initially the lower one is fit to receive only Katnut, smallest, infancy.

To annul himself, to be as small with respect to the greater one. When Gadlut, the upper one appears to the lower one, the dispute between right and left emerges in the lower one, meaning between faith and knowledge.

Well, this is already another stage, the way he comes from the fact that he annulled towards the upper one to his own Gadlut. So, this is the work of the field that Rabash wrote about here in the book. How to invert my desire to become the desire of the upper one, each time to accept the reason of the upper one, and in this way a person grows.

Question (Petah Tikva Center): (46:10) How do I know that it's the upper one?

M. Laitman: How do you know it's the upper one? We say that all of our advancement is through the reforming light. You are now studying a book. They gave you from above a point in the heart by which you are drawn to something which is outside of this world. You receive a drive to discover something, and you see that in this world there is no filling for it. People shift from a desire for money, honor, knowledge, to all kinds of desires. They think that by them they can fulfill themselves.

Eventually, they reach a state where it's clear to them that their filling is by the fact that we have to attain, what am I living for? What is the reason for our life? This is already deficiency for the source of the light, for the Creator, and with this deficiency you come. The deficiency itself brings a person to the right place to study and the correct books. If you will take some other books, you won't feel that in that book you receive some response, some answer.

This is how it is according to that point in the heart, what we call according to the soul. This is why it is written, "A person studies only in a place where his heart desires." This is the test. Are you now addicted to books about medicine? Go study medicine. But you come to the Torah, it's a sign that you already have a point that belongs to the Torah.

But they give you the point in the heart in order to bring you closer to the right book. Later on, all the rest of the advancement depends on you, on how much now, when you're sitting by the book, you will ask that the force will come, the reforming light. The force will come that will give you a new mind, a new feeling, that it will pull you forward. If you ask for it, you will receive it. So the question is now about you. What does it mean when you should choose life? Where here is the choice? Where here is the request? I need to gradually reach the point where my request will be compatible with the upper force, what the upper one wants to give me, that I will want what the reason of the upper one also wants with respect to me.

This means that I need to gradually scrutinize for myself what exactly I need to ask from the book, from the study. And here I have to listen to the Kabbalists.

If I will ask according to what I want now, I want to devour this whole world and also I don't know what the next world is, but I want it also. This is how I will always want and want and want. But to go according to the reason of the upper one, I have to start to ask to know what is the upper one. If you now think about the upper force, you think about the fact that He is great, He is giving, He has everything — knowledge, eternity, wholeness.

But when you think about yourself, that you want to come closer to Him, you want to rise up, you don't think that an ascent upwards or coming closer to the upper one means acquiring the qualities of the upper one. You think that by that you will receive more, you'll be filled more.

You don't think that coming closer to the upper one means giving more, making more concessions. We can’t think that way. That is the problem, that your request while you're studying, you're not asking for the reforming light. You're asking that it will come and fill you, according to how you understand that it owes you, seemingly.

This means that we ask from the light that comes, not the light of correction, but fulfillment. And that is not going to come because first the light of AB-SAG has to come, as we learned, to correct the vessels. Later on will come the filling that will fill them. That's the only order. It's impossible any other way.

If first the light of the filling will come, you will feel greater darkness than now, because you won't have the clothing of Hassadim, the clothing of the intention in order to bestow. You won't have that. This is why we have to ask for the correct thing. And then your desire will be precisely like his desire. And this is where our work should be.

Meaning to constantly interpret correctly what is the upper one. The upper one means to bestow. What does it mean that I want to get closer to Him, that I need to accept to receive His mind of bestowal? This is in contradiction to me. So how will I do it? So I ask for it during the study.

M. Laitman: (52:19) During this study I ask that I'll be given a little bit of a mind, a little bit of a feeling to understand what does it mean to bestow, simply out of lack of choice. Otherwise I'll never come to know the upper one. How do I measure it? You measure it according to your ability to annul towards the reason of the upper one compared to your previous reason. It's related to the group. Why? Because the group helps you to get to know better how much you don't want to bestow, how much you can't think about the other one. And then you seemingly come with a more clear, scrutinized deficiency to the study.

All the things we do, dissemination, all kinds of groups, all kinds of things, it is all in order to sit next to the book now and for us to have the right intention towards that reforming light, how it will come to us. If my request is according to what it needs to bring with me, it will come, truly. But if my desire is about fish and it brings me meat, then it simply doesn't help me, it doesn't enter the same vessel, it doesn't correct me.

Question (Petah Tikva Center): (53:42) How do I know it's the book? The correct book.

M. Laitman: "A person learns only when his heart desires," according to the heart only, only according to the heart. According to what else can you? You want to just trust me? There are others like me, people who are even more important and greater than me, so you will trust someone else, so then you can believe each and every one. Well, what are you going to do? Or maybe follow your own mind. What do you know? You yourself know that yesterday I thought this way, today I think this way, so according to what will I scrutinize, how will I check? According to what will I choose? This means to listen to someone on the outside, I don't want to do it, maybe they're wrong, as great as they are it doesn't matter, maybe they're wrong.

Maybe for myself, who am I, I'm also wrong all the time, so what am I left with? Only to follow the heart, not his mind, not my mind, but only follow the heart. This is what is written,

The person studies only in a place where his heart desires, where truly from the place where the question about the existence comes, what is the point in our life? If some book gives you an answer for it, but truly investigate it all the way, don't lie to yourself, without any compromises. If it gives you an answer, then you should be with that book.

It could be that after a few months you'll find out that we're done, this book doesn't shine to me anymore with this answer of what is the reason for our life. So go to another book and replace it. This is why we need each time to check our heart, and as much as what we're studying is suitable for our heart, it's all only about the correction of the heart, no more. In everything else, we're beasts, we cannot change, not in our character, not in anything, only the correction of the heart.

This is why each time you will need a new book, or in the same book, if your heart changes. You'll discover that the book is always new, each time you will begin to see new things in the same book.

Question (Petah Tikva Center): (56:17) What is that heart where I have to feel that I'm on the right track?

M. Laitman: I'm trying to explain to you, there is no test, you realize there's no test. A person stands just like that in the middle of the world and he has no way to check which way to go, what to do, because if he takes something, then he has exhausted his choice. According to what can you check?

So the Torah itself advises us, and indeed according to nature, this is how it happens; a person, bit by bit, according to his development, according to the development of his desire, comes to that place where he can fill the desire. He can fill his desire in the meantime, not by acquiring screens, acquiring the upper degrees, but his desires are still about whatever we have in this world, right?

He develops a desire for money, honor, knowledge, then he is still looking for a place where he can fill himself in places that are suitable for that. But if he is already with the point in the heart, a deficiency opens up for him which is beyond those deficiencies, then he searches accordingly. And he doesn't find a place, or he does find a place, that's already… Don't look at our bodies, look at the soul. That you have such a field, it's like a magnetic field or an electrical field, there are no bodies, there's no corporeality, there's only a field. And our soul, the point in the heart, according to its potential, its charge that it has within it, it's now the charge that it has in it, it's now searching according to the law of equivalence of form, in what place it will be in equivalence of form with this field. Do you understand that?

So this is how a person goes, and the fact that we perform all kinds of actions, it's a result of how the soul is constantly moving through this field, it's the relation between the potential in the field and the charge of the soul, and our body only performs these external movements, that's it.

This is why the most important for us is to understand what is the upper one, what is our desire, and by scrutinizing that bit by bit, each time we reach a place that is more and more correct for the root of our soul. This is actually what a person has to do while he is clothed in the body. But throw away this body, imagine to yourself only what I'm telling you, on this field and this charge, you have to reach the root of the soul.

This means the highest, greatest place where we will have equivalence of form with this field. If you reach that place, then you reached your root in Adam HaRishon. This whole field is, all in all, the soul of Adam HaRishon. And you have to attach yourself to this place in his body seemingly, right, in this field from where your soul comes. This is what you need to do through your efforts now, while you're still alive also in this world. That is all.

This is why we say where his heart wants to study. To take books where it speaks more about the purpose of creation and not some books that speak about those same things, but in externality.

The technique here is simple. There are no complicated things here. Only two things, this field, which is the Creator, and I, I'm the soul, this charge that is searching for where is my point of adhesion with the Creator. That is all. So there is no other test.

When I asked Rabash also, from where I was 32, 33 years, when I came to him. Beforehand, I was also searching for five years already. From about the age of 28, I started to search here in Israel in practice. So I also asked him like that directly: "You open up these books for me. You start to talk to me. You're great. It's true. You're very wise. You could be a psychologist, even though you didn't study psychology. How do you know all of that?”

But let's say, you know, everything is fine. But how do I know that, nevertheless, what I'm studying is what I need? So that's the answer that I received: "Go check somewhere else and come back if it is." There are no other answers. All the other answers simply dictate to you to do something while erasing your free choice.

Question (Petah Tikva Center): (01:02:07) You said that above reason, even if I see what I disagree with the upper one, I still have to do it. But at some point, it becomes artificial.

M. Laitman: So you're saying the following, you're saying, but if you now told me that I have to check everything in my heart, not to believe everyone, and a few minutes ago, you said that you have to go above reason.

Meaning that nevertheless, we have to take the reason of the upper one. Where am I in that? Where is the reason of the upper one? So I have to believe the upper one. The problem is not to believe the upper one. The problem is, I mean the choice, it's not in that.

By you wanting to advance, you constantly learn where you are and who you are, because the reforming light always shines to you more and more. You more and more disagree with the upper one. You disagree with Him inside of your will to receive. And along with that, inside the point in the heart, you begin to understand.

If you disconnect from your body, you disconnect from your desire, right? You begin to understand that it is more correct. So inside, you begin to have a struggle already between the mind and the heart, between bitter and sweet versus true and false. And then you start to have this friction here, which is called the true choice, to go according to what, according to the feeling or the understanding.

And then above reason means to go according to the truth, even though it feels bitter in my vessels. We'll talk more about it. There is such subtlety here that it is impossible to express. And a person cannot understand yet if he doesn't have the inner vessels, doesn't have the inner preparation. You see, what you didn't understand yesterday, you understand it today. It's not because you became wiser. The heart became more, how can I say it? More refined. There are more parts there, more elements inside the heart that can grasp it.

This is how it truly is, like in an embryo. From the drop of semen, it begins to be a body, a body, a body, right? Until truly, what is the difference? Everything exists in the semen as well, in the seed, but through the body, the body is bigger and more intricate inside. So then we can understand, this is what is done. From the point, a soul is made. So what are we studying now?

Reader: Let's share in our impressions from the lesson and what do we take from it for implementation in the Ten.

Reader: We'll move to the next part of the lesson.

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Series of lessons on the topic: Rašbi - undefined31 מרץ 2024 - 03 ינואר 2026Lesson 30731/7/2025

31 מרץ 2024 - 03 ינואר 2026

Lesson 30731/7/2025

Zohar for All. VaYetze. And Jacob Took Him Rods of Poplar

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Series of lessons on the topic: Rašbi - undefined
31 מרץ 2024 - 03 ינואר 2026
Lesson 30731/7/2025

Kabala Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved