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

Daily Morning Lesson September 1, 2026

Part 1: Rabash. What Is, What Is the Main Deficiency for which One Should Pray? Article 12, 1986

Reader: Hello, friends. In the first part today, we will study a lesson by the Rav from June 4, 2002. The lesson is based on Rabash's article, "What Is the Main Deficiency for Which One Should Pray?" You can find it in the writings of Rabash, first volume, page 246 in Hebrew. Let's read the article together in the Ten. We have about 21 minutes. Let's go.

Reading: (00:44) What Is the Main Deficiency for which One Should Pray?

Article 12, 1986

It is known that Creation is called “deficiency.” This is why it is called “existence from absence.” Man was created full of deficiencies. Therefore, for man to succeed in the work when he is going to satisfy his deficiencies he must first know what is the main deficiency to which he should give preference over all his deficiencies. Since there are spiritual deficiencies and corporeal deficiencies we must first clarify which we defined as “spiritual” and which we defined as “corporeal.”

In the essay, “Preface to the Wisdom of Kabbalah” (item 11) it is written, “

Now you can understand the real difference between spirituality and corporeality: anything that contains a complete desire to receive, in all its Behinot [discernments], which is Behina Dalet, is considered ‘corporeal.’ This is what exists in all the elements of reality before us in this world. Conversely, anything above this great measure of desire to receive is considered ‘spirituality.’”

It follows that corporeality means that which relates to satisfying our will to receive. Thus, everything that one does for one’s own benefit is called “corporeality,” and what he does to benefit the Creator is called “spirituality.”

It is therefore clear that we do not need to create the Kli [vessel] for corporeality, meaning the desire to satisfy the self-gratification, a Kli of wanting to receive in order to receive, since the Creator gave us such Kelim [vessels] at the onset of Creation, as it is known that the thought of creation, called “His desire to do good to His creations,” created the will to receive existence from absence, that we should want to crave to receive delight and pleasure. Also, the Creator satisfies that Kli as He wishes. Thus, we do not need to ask for vessels of reception.

Therefore, the prayer we give for corporeality is only for the filling, meaning that the Creator will satisfy everything we feel we need since the sensation of lack is what makes us suffer. And the suffering we feel are the reason that we do everything we can to satisfy our wishes.

This is not so when we need to pray for spirituality, that the Creator will satisfy our deficiencies, since the lack for spirituality was the reason for the prayer that the Creator will grant our wishes since we are suffering because our deficiency has not been fulfilled, as this deficiency has yet to be born in us, meaning the lack to satisfy the Kli, called “vessel of bestowal,” which is the difference between spirituality and corporeality. The corporeal Kli is called “vessel of reception,” and wants to satisfy its self-gratification. A spiritual Kli is called “a Kli that wants to satisfy the benefit of the Creator,” contrary to one’s own benefit.

This Kli is absent in the nature of creation since by nature, man is born with only a Kli for self- gratification. The reason we say to our bodies that we must work to benefit the Creator is that it does not understand what is being said to it, as it cannot grasp not considering its own benefit and thinking all day about benefitting the Creator. It is especially so when it hears that we should relinquish pleasures that pertain to self-love in favor of benefitting the Creator.

This thing is so foreign to the body when it hears that one should work only in order to bestow that it immediately becomes a smart aleck and asks, “I would like to know if you see other people walking in this line for whom you, too, want to do the same? True, I would agree with you, but see for yourself how many people you see whose every thought in life is only to see to the benefit of the Creator and not their own? If we assume that you know that there are people who are walking on this line, how much time and effort did they put into having the ability to do everything only to bestow? And especially, how long should this take, a month, two months, a year, two years?” And it becomes even more of a smart aleck and asks, “Did all those who invest time and effort achieve this degree of being above to aim all their works to bestow?” With these words they can divert a person from the work pertaining to the path of bestowal. It follows from all the above that concerning spirituality, called “bringing contentment to one’s Maker,” a person has no such deficiency. On the contrary, if he does get a thought that we should do something to bestow upon the Creator without any reward, all the body’s thoughts and desires immediately protest and cry out, “Do not be a fool and an exception to go against the majority, who know that the reason that compels one to work is self-benefit.”

Only with this force he can engage in Torah and Mitzvot [commandments]. Although he knows that he should engage Lishma [for Her sake], but there is a general answer to this, that he is keeping what our sages said, “One should always engage in Torah and Mitzvot Lo Lishma [not for Her sake] because from Lo Lishma he will be rewarded with Lishma.” However, he should not be concerned with this, meaning to test if he has really come closer to Lishma. Rather, he knows that the good is bound to come, meaning that he will certainly achieve Lishma, so he does not need to think about the meaning of Lishma because he need not scrutinize the details of things he is not supposed to do. Rather, he lives like the majority.

Therefore, there is a big difference between the prayer that one prays for corporality and the prayer one prays for spirituality. For spirituality, one must first pray for the Kli, meaning for a deficiency, to feel pain and sorrow at not having this Kli, called “desire,” meaning to crave to bring contentment to one’s Maker.

It therefore follows that he need not pray for satisfying the deficiency, as in corporality when he has a need and asks for the satisfaction of the need, since he still has no Kli of spirituality. Hence, when one comes to pray for spirituality he must pray for the Kli—that the Creator will give him a Kli of wanting to bestow upon the Creator. Afterwards, when he has a Kli that pertains to spirituality he will be able to pray for the abundance to enter the spiritual Kli.

It follows from the above that the real deficiency for which one must pray to the Creator should be the Kli. This follows the rule, “There is no light without a Kli.”

When he prays for a real deficiency that he is lacking comes the granting of the prayer when the Creator gives him a new Kli, as it is written, “And I will remove the stony heart from your flesh, and I will give you a heart of flesh.”

I heard about this deficiency from Baal HaSulam, who said in the name of his teacher, the ADMOR of Pursov, about the verse, “Command Aaron” (Leviticus, 6:2). “RASHI interprets, ‘‘Command’ means rushing promptly and for posterity. Rabbi Shimon said, ‘the writing should rush primarily where the pockets are empty.’’” He interpreted it to mean that “pocket” is a Kli in which to put money. Usually, we exert and worry about getting money. And he said, “One should be most concerned where the pockets are empty, meaning where there is no Kli.”

It is as we explained that in spirituality one need not pray that the Creator will give him abundance and lights. Rather, first he must see that he has a Kli, meaning a desire and craving to bestow upon the Creator, since by nature we want only to receive and not to give.

It follows that when one enters the holy work and wants to achieve completion, he must exert with all his might to obtain the desire to want to bring contentment to one’s Maker. This is where one should focus all one’s prayers—that the Creator will help him and give him this new Kli. He must say before Him: “Lord of the world, as You have given me when I first came into this world a Kli to only receive for my own sake, I now ask that You will give me a new Kli, to have a desire only to bestow contentment upon You.”

We might ask, “How can one pray to be given a Kli called ‘desire to bestow,’ when we say that he does not need this Kli because he does not feel that he will lack it?” How, then, can one ask for something that one does not need?

Although he sees that he does not have the Kli called “desire to bestow,” it does not mean that one needs everything that he does not have. It is written about the upper Sefirot that the Sefira [singular of Sefirot] Bina desires mercy although we learned that through Tzimtzum Bet [second restriction] she departed from Rosh de AA [Arich Anpin]. Still it is regarded as though she did not depart, for although she has no Hochma, it is not considered a deficiency because she does not need it.

We see that something that one does not have is regarded as a lack precisely when he needs it. Moreover, one must feel pain at not having. That is, even when he feels he needs it but is not tormented at not having it, it is still not considered a deficiency. Hence, how can one pray for something for which he has no deficiency?

This is why one must think about the purpose of creation, which we know is to do good to His creations. When one begins to criticize that good, which is among the creatures, meaning their delight in the world from the delight and pleasure that the Creator wants to give to them, yet he cannot find it among the creatures, it makes him realize that there must be a reason that denies the delight and pleasure from the creatures, and for which the upper abundance cannot be revealed, and why the purpose of creation cannot be completed.

When he looks at himself he says that everything he sees—that the creatures did not receive the abundance—must be because they are not observing Torah and Mitzvot as one should observe the commandments of the King. It is as our sages said, “The Creator wished to reward Israel, therefore He gave them plentiful Torah and Mitzvot [commandments].” This means that through Torah and Mitzvot we can be rewarded with the delight and pleasure.

However, the question is, “Why are we not observing the Torah and Mitzvot as is appropriate when serving the King?” He says that it is because we lack the sensation of the importance of Torah and Mitzvot, and that we lack the importance of the Commander who commanded us to keep His Torah and Mitzvot.

At that time a person comes to a resolution that only the Creator can correct this. That is, if He reveals to us a little bit of light of Torah and Mitzvot so we may feel the pleasure in them, we will certainly be able to serve the King with our hearts and souls, as it should be with those who feel the greatness of the King. Hence, for what should we pray to the Creator? To give some upper abundance. Then everyone will engage in Torah and Mitzvot properly, without any negligence.

However, we see what the holy ARI says, that the Nukva was improper there, hence there was the breaking. The Ohr Pnimi [“Inner Reflection,” commentary inside The Study of the Ten Sefirot] interprets the words of the ARI that since the upper abundance should come into the Kli to receive the abundance in order to bestow, since the light was greater than the Kli was ready to receive—meaning that the Kli should receive light precisely according to its ability to aim in order to bestow, and it could not aim to bestow with such a great light—the light had to enter Kelim [vessels] whose desire is in order to receive.

This is called Klipa [shell/peel]. It follows that the Kelim broke. Thus, should abundance come into these Kelim it will all go to the outer ones, to the Klipot [plural of Klipa]. This is similar to saying that the Kli was broken so we do not place anything in it because it will all spill out.

Therefore, one must not pray to be given abundance from above, since it will all go to the outer ones. Instead, he should pray to the Creator to give him a Kli, which is a desire and craving to bestow upon the Creator. When he has that Kli, the upper abundance will appear to man and he will feel the delight and pleasure that were in the thought of creation to do good to His creations. Therefore, we should ask the Creator for what we really need, which is a vessel of bestowal, and we need not pray for anything else.

Let's consider page 39, the portion of Tzav, "Command."

Reader: We will move onto the lesson from June 4, 2002.

M. Laitman: (21:41) We read an article, “What Is the Main Deficiency for which One Should Pray?” from Rungs of the Ladder, page 39, the portion of Tzav, Command. We always get confused. What is the work, and what is the reward? But because the purpose of creation is to benefit His creations, and the state of the end of the work is rest, from that we should realize that actually everything depends on the receivers, and the work could be the reward, and the work could be felt as rest, and the exertion depends only on how we relate to it. Do we feel it as labor, or do we feel it as pleasure, not as a deficiency? Because even now, we are in the state of the end of correction. However, we just need to correct these definitions within us: what seems to be work, and what seems to be exertion, what is the suffering, what is the reward. Baal HaSulam writes in the Letters, on page 146, I think he wrote something like that. That all of the suffering comes from the distancing, the distancing of the payment for the work. That if a person would receive a payment for each and every action immediately, like a store owner, let's say: he sells for 10 shekels, he knows that 2 shekels he's going to put in his pocket, right? Another 10 shekels, he puts another 2 shekels in his pocket. So the fact that every moment, for every exertion, he puts 2 shekels in his pocket immediately covers the exertion, and it feels to him not as exertion, but rather payment on the spot, and he doesn't feel any labor. This is the whole thing. And this is why these things… I think it's there. So this is why everything depends on how the person relates to it. And therefore, our work is only to correct the vessels, the feeling, our inner definition of what for us will be a reward, labor, payment. And then eventually we reach it, that this concept of labor disappears. And the reward, the payment, replaces all of the labor and the exertion and the suffering, and then we enter a state where there is only good and pleasure. And this is all only because we correct our vessels, and we feel what even previously was being poured upon us, but we feel it in the new vessels, in different discernments, with a new meaning. Okay. You didn't find it?

Student: No, no.

M. Laitman: Bring it. Okay, well, I pretty much said it already. This is the Letter — no, 150. Wait a minute.

Student: You are already done for the time being?

M. Laitman: Yes, yes. It's 164. It's in what we call the Holy Letters, page 164, 165. Well, okay, we talked about it more than once, the matter of the work and the reward.

Question (Petah Tikva Center): (26:38) He says in the article that the deficiency, that we need to reach to a deficiency for a vessel for spirituality. That in corporeality we want fulfillment, and in spirituality there needs to be a deficiency for having a vessel.

M. Laitman: Without a deficiency, it's impossible. There has to be a vessel. The question is, what is the deficiency? What is the vessel? What are you yearning for? According to what you're yearning for, what will be a reward for you, right? So what would you like the reward to be? Accordingly, we can say whether, if the reward for you is to bestow, an opportunity to bestow, and you enter a state where it is possible, you can do it, then we are done. Then you reached rest and joy.

Student: So how do we make the deficiency be in order to bestow?

M. Laitman: Well, this is what he says, that the main deficiency for which one should pray, that's the name of the article. Because if you reach a deficiency to bestow, then what is revealed in the vessel is called the end of correction. Then you have no problem to feel good.

Student: That's the question. How do we make it so that the deficiency will be only to bestow?

M. Laitman: A deficiency to bestow, you can get it only from the Creator, because He seemingly has this deficiency to bestow. So what does He say that we have to pray? One has to pray for this primary deficiency. So go ahead and pray. It's all written in the title, right? "The Main Deficiency for Which One Should Pray." So what is that question?

Question (Petah Tikva Center): (28:31) How to reach a state where the prayer will be only for that?

M. Laitman: That we can't, up to here, because this is against our nature. This is called, "I labored and I found," truly. That we have no possibility in some place within us or in our existence to find such a deficiency. Let's not delude ourselves. We don't have it. However, how to pray for it? That a desire for the desire will come. This is called, from Lo Lishma we come to Lishma. That you ask, you don't know what to ask for. Why is there a concealment? That you will ask that you want to bestow. If now you could see what it means to bestow, you wouldn't ask for it.

So they shut it away from you, and you are seemingly willing to ask. Now the question is, how can you ask for something that you don't know? Because, we know, a vessel means that I have some knowledge about the vessel, about what I lack, and then I ask for it. So I'm told as follows — that even though you're asking from afar, as we call it, that you don't have Reshimot, you don't have a true desire, but from Lo Lishma you come to Lishma. Do it. Try. What will you do it for? Indeed, if you were built only out of the will to receive to begin with, then you wouldn't be able to do it, because you have some kind of a desire to bestow. However, it's corrupted. It's in the captivity of the will to receive. From the shattering of the vessels, you have this spark. So you can seemingly say that you want to bestow, and you feel suffering, and this gives you the possibility to make some kind of preparation, until they give you this power. And this is called that you cross the barrier. But all of these things ultimately are under the condition that you don't know what it is. From here, we understand how much the concealment is necessary. Without it, we would never — what am I crazy, asking to truly die, the worst, most contradictory thing? How would I be able to ask for it? But as it is, the concealment allows me to do so.

So why do I do it? On the one hand, the concealment enables it. On the other hand, the spark within me also enables it, right? It pushes me so that I will, as if, want it, as if. And all of this is on the plane, on the level of this world. This is a lie, and that is a lie. And so I exist in a lie in the meantime. This is called a time of preparation. What do we need these things for? Nevertheless, it is, it's all blurry, it's all in falsehood. What does the Creator get out of it? Why did He make this condition? He made this condition. It's very simple. It's not because we will seemingly make some efforts and then transition into the truth. But rather because in these states, in this lie, we make transgressions and mistakes, and we need those later. That is, it’s not the good things, that here you will pray and work and bestow. You don't need that later. You need all of these things, to bestow and work, in order to perform transgressions, iniquities. And if you have enough iniquities, the Creator sees that you made enough labor to fail enough times, then He takes you over the barrier. Those are the things you need later on. You don't take anything besides the bad, the evil, to the next world. That's it. So what to pray for?

Student: For transgressions.

M. Laitman: To have transgressions.

Question (Petah Tikva Center): (33:37) He writes that I need to pray to the Creator so He will give me a vessel in order to bestow. Because I don't know what a vessel in order to bestow is, it turns out that I'm praying to the Creator to give me something incorrect.

M. Laitman: You're afraid that because you don't know what is the vessel in order to bestow, you might give an incorrect prayer, and the Creator will give you what you're asking for, right? And you will get something that you don't need. So there are a few questions here, right? First of all, can you pray for something you don't know? That's one. If when you pray in such a way the Creator hears the prayer, and as He actually gives you what you're asking for, with the clear knowledge that what you're asking for, you yourself don't know what you want, right? And this thing can actually be harmful.

If they give it to you from above, it could be harmful. Well, this is truly a question. First of all, how can there be a prayer if it's not an inner feeling in the heart? It can't be. The prayer is truly what the heart feels within itself, not what I heard now in some advertisement and I want it. This means that a prayer means a true deficiency that my vessel begets truly from within it, from within it.

That's it, not what I hear from the outside. And from within it, the vessel can beget a deficiency only through the light that influences the vessel from above. We learned that in our wisdom. This means that the prayer, the Creator actually creates it, this deficiency, and not me. Later on, maybe I feel it. That too is a question. Do I feel my true inner deficiency inside my heart? And later on, He gives the filling for this deficiency. And He already… meaning, He creates the vessel and He gives the filling. So where am I here? I am the one who only feels that these actions are being done on Him. Only that actually remains for me in this whole campaign. And if so, why should I be afraid? What is upon me is only to try all the time to be as sincere as possible with what I feel, and tie it to Him as the only source that performs all the actions. That is, not to lie about what comes to me from Him, and to be locked on only on that. We don't need any more.

If a person looks only at the Creator, and he knows that everything comes only from Him, then what exactly is he receiving all the time? He truly wants to check it all the time. Good or bad, it doesn't matter, true, false, everything, everything, everything, but maximum in an open manner. Throw away all the shells, all the confusions, all the formulas, all the habits, everything that he was taught, you understand, and what everybody says. As much as possible to remove all of these disruptions and connect their inside with the Creator, that's it. You don't need anything else. You will get all the discernments from that, the whole path and the chain of cause and consequence. It will bring you precisely to the goal.

M. Laitman: (38:27) Because if a person thinks that at least the vessel comes from Him, that too is wrong. And the lie, the feeling, certainly that's incorrect, so what? And we also say in the prayer, that we ask that we will have a prayer, we ask for, in the prayer, before the prayer, and all kinds of such things. This means that this is truly scrutinized by the Kabbalists who wrote for us this prayer book, the order of the prayer, all of these things. One shouldn't delude oneself that anything comes from below. From below, you can only engage in discernments. Then discern, note, each and everything that comes to you, that's it. You are only the feeling element, and nothing besides that.

This is the good approach, because from that you will not be confused. You will be in your place each time. You won't have pride, and you won't have any kind of honor, and suddenly some idea that you are actually doing something also. But rather, this is with respect to the Creator, with respect to the society, and with respect to the environment in general. You have to use them in order to hone your connection with the Creator, in order to truly cleanse yourself from all the shells and the confusion, and — what do you call it when your eyes can't see well — from all the fogginess, all of the blurriness you see. For that you need the society, the friends, and here you already have to work. Yes, blurriness.

Question (Petah Tikva Center): (40:47) So, what does it mean to be in joy, or in the right line, if we need to check your state and deepen?

M. Laitman: When you go to check the connection that you receive, what exactly is it, these examinations beget in you already an improved attitude. Can we say that? That it includes something, it's fine, it's improved. You can discern that there is a right in it and a left, and a middle, you start to discern these things. As we say, "From Your actions, we know You." You're going to check the actions. What does it say? "One who does not know the commandment of his master, how can he serve him?" That means that you're about to begin to receive from Him something from which you can actually start entering into this business.

Student: We learn that before the barrier, we study that most things that we receive are not…

M. Laitman: I don't know, before the barrier, beyond the barrier — I have to do it now. From the moment that I want to enter contact with Godliness, with the upper one, now I have to do it, and all the time. There is nothing besides that. All of the other things you will receive as a result of this connection. And then this connection will determine it for you. Whatever you'll go through, this is what you will feel.

Question (Petah Tikva Center): (42:32) What are all the things that we receive as we're trying to make this connection? What are all those things?

M. Laitman: Whatever will come to you, upon you, all the discernments, all the feelings, what the Creator wants from you, how you need to be, how to respond, what to think, you will feel all of that from within, very simple, as a result of your effort to feel His influence on you.

Question (Petah Tikva Center): (43:03) What is the effort to feel His bestowal upon me? What is that effort? Is it practical?

M. Laitman: What is this effort? Practically, the effort starts with the society, because when you search within, where I can find, I can feel some point where I can have a connection with the Creator… As, let's say, now you can't remember some uncle you have. I remind you that you have Uncle Shmuel. You begin to establish his character: it's like this, like that, connected to this and that. He lives over there, he has this kind of a face, he has these kinds of things. You start to seemingly connect to him, to find that point that you have in your memory, in your heart, towards him, right? So it's the same thing. You go through all of the events of this world, suddenly you remember, ah, the Creator, right? So now you're searching for, what is that point? What data do I have about Him? Where is His file? You find His file.

Meaning, now you remember who He is, what He is. You search precisely for that gripping point, right, the point of connection where you and Him connect. It's in the mind and in the heart. You don't have it yet? Then open that file and start writing down the things that you can accumulate, that you can collect.

Student: Through this process, a person receives some kind of picture of how he sees the Creator?

M. Laitman: A picture, meaning an impression. When I speak about my uncle, I don't tell you that he has big ears or protruding eyes. I have that too. But for me, it's mostly his inner image, his inner character, how he is, what he is, what is his personality. So, in such a way, you can also start to talk gradually about your connection with the Creator. Not as a beastly personality, God forbid, but about your impressions.

Student: You're just saying that it comes from my desire to make a connection with Him? From that? If I will do it, it will come on its own?

M. Laitman: This impression comes as a result of your desire to make a connection with Him, as it is written, that we should try to have a connection of Israel, the paths of the Torah and the Creator are one. That you yearn to have such a grip, that you hold on to Him through the actions that He advises you to do. These actions are above the barrier, but also down here, below the barrier, we also have, as if, something that resembles it, certain actions. Which actions? All the actions by which I qualify my vessels to reach above the barrier. These actions are called, from Lo Lishma we come to Lishma, the Segula of Kedusha, etc. And that's it.

Question (Petah Tikva Center): (46:50) Why does it ultimately help a person to cross the barrier?

M. Laitman: Why it helps a person, I don't know. The Creator put a condition for it, and the moment you observe it, He crosses the barrier for you. You're not benefiting anything in order… you're not being rewarded with anything in order to cross the barrier. Meaning you're not gaining something or getting some kind of vessel or a force, or some entry tickets that you bought. There is no such thing. Rather, you fulfill the condition before the barrier, and you're across the barrier. This condition is necessary because nevertheless you're taking something with you, just like in Egypt it's written that we take the vessels, we flee in the darkness, we stand before Pharaoh. Meaning all those things, this impression we take. Whoever hasn't been to Egypt cannot reach the land of Israel, only through Egypt. But it's not that the height you were at in Egypt will eventually come to the height of the land of Israel and then you enter. You go through the Red Sea, and you go through some special thing, where truly by miracle, by a true miracle, meaning not with the forces or your preparations.

Question (Petah Tikva Center): (48:22) If we say that in his inner work a person should truly look internally, inwardly, and conversely outside, with respect to the external society, we should play games and lie and, you know, whatever, we're going towards the Creator, that we're all heading towards the Creator, even if you don't feel it — how does it coincide that from within we go for the truth as much as possible, but on the outside, we…

M. Laitman: Well you're asking, how can it be that I will correct only my internality towards the Creator, and my externality, which is my characteristics, my behavior with others, I won't take care of that. Is that the question?

Student: No. The question is, we say that in the work opposite the group, we need to act, to play, even if you don't feel something, or you know, that, yes, I now want to give to the Creator. It doesn't matter, I should always show that I'm inspired in any state, whatever state I feel.

M. Laitman: There are two forms of behavior towards the society. Either the behavior as it was amongst the Great Ones, who had a burning fire in their hearts, and on the outside they could show neglect, like Kotsk, the disciples of Kotsk. You can read, there's several books about that, well, at least the one book, "The Burning Bush in Kotsk." Someone should bring it to him. We ordered it. Okay, now you need to read it. These are people who were in high degrees, and in yearning, and in true work, and internal endless work and efforts, and on the outside they demonstrated complete disparagement towards everything, to the point that it looked like they were complete Gentiles, each and every one of them, you understand? Who would enter the synagogue on Yom Kippur and there's like breadcrumbs on his beard, all kinds of things that. They made it on purpose, so that there will be no grip to each, to not one of them externally on the internal work that they had.

And this is out of seriousness, absolute seriousness. And with us, it's a little, well, it's not quite that state, and that's why we behave differently, because each of us needs to receive the impression for our spirituality from the society, otherwise, what will there be? So this impression from the society, we demand. How? If everyone will be neglecting and be disparaging right now, then I'll operate only according to the externality. I won't have the possibility to see into the hearts of the friends, right? So I too will not start taking things seriously like them, in the externality. Or maybe they're all complete righteous, and on the outside they're behaving like the sages recommend for us to behave, so that there'll be — meaning no grip for the external parts. But if so, if they behave to me this way, I won't get the truth from them, I'll get it only according to their external form, this false one, and it'll confuse me, and I'll leave the matter. So that's why we behave differently.

What is differently? We behave in laughter, non-serious way, we act in a certain way, as if we really want spirituality, and as if we love one another, and as if we're willing to do everything for one another. When we do that, we nevertheless… It's true that we're lying, no doubt about it, and everyone understands, but the body understands what it sees, what it hears. That's what it believes, and then he's impressed by it, then he's impressed by it. Ask psychologists, they know about the body, and they'll tell you, you need every day to tell your wife that you love her, "I love you, I love you," that's it. Do whatever you want, but tell her that, that's it, because that's what's heard. And that is what we need to tell our body, that the Creator is great, love of friends, all kinds of things, and he will hear it, he will hear, because it's important. All the things that we perceive in our world are also those that have no importance or no grip on… and just imaginary. We raise some kind of a thing, just like that, to the heights, and we exalt something, and it has nothing. But it becomes important to me because everyone says. So it's the same here. That's why we need to really show this, talk about it, and that's how we will hold on.

Question (Petah Tikva Center): (53:52) And There's no problem with that? That with the inner work, doesn't that create some contradiction?

M. Laitman: Internal work? No, there's no contradiction, because from that I'm impressed from the society. Like it or not, I think that they are great, and I'm provided a true force generator from this. I don't even want them to try to disregard or disparage it. If suddenly some people will stand up and do that, well, it's someone sleeping, it doesn't have strength, it's one thing.

But to be negative in a revealed way? We have to get rid of it. I'm not just saying bad, just being neglectful or disregarding it, it's impossible. We won't be able to… It will immediately disconnect us from the goal. Well, let's study something, yes?

Reader: Let's share our impressions from the lesson. What do we take from it for implementation in the Ten? Let's move to the next part of the lesson. But before that, let's sing a song.

Song: (01:01:20)

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