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

Daily Morning Lesson: May 1, 2026

Part 1: A lesson based on the articles of Rabash

Rabash. Article No. 10, 1986. Concerning Prayer

Original lesson date: 02/05/2003

Reader: Hello friends! First of all, thank you very much to the friends from the Israeli Kli who warmed our hearts in preparation for the lesson! In the first part, we will watch a recorded lesson from the fifth of February, 2003, on the article, Concerning Prayer. We’ll take 20 minutes to read that together in the Ten; if you’re done before the time, then have a workshop on the article.

Reading: (01:05) Concerning Prayer

Article 10, 1986

Our sages said in Masechet Taanit (p 2): “To love the Lord your God and to serve Him, this is a prayer. You say, ‘This is prayer,’ or is it only work?’ We should say, ‘with all your hearts.’ Which is work in the heart? It is prayer.”

We should understand why prayer is regarded as work. Is it work to pray to the Creator to grant our wishes and requests? And if our sages said so then they want to imply to us that there is a special meaning to the prayer—that it is work and not simply a prayer. Thus, what is the issue to which our sages imply?

Accordingly, when a person comes to pray and ask the Creator to satisfy his need, his prayer should be clear. That is, he should clearly know what he needs. That is, when he comes to ask from the Creator he should picture himself speaking to the King, and the King can make him the happiest man in the world at once because nothing is missing in the King’s house. Thus, first one must carefully examine before the prayer so he knows what he really needs, that if the King fulfills his lack he will not need anything more and will be the most complete man in the world.

According to what we learned—that the purpose of creation is to do good to His creations—it follows that on the part of the Creator there are no hindrances on bestowing delight and pleasure upon the creatures. This means that the reason why the Creator created in the creatures a lack, called “desire to receive,” was in order to satisfy the deficiency. As we explained, a lack is called torment and affliction if he cannot satisfy his need.

Therefore, all the lack that was created was with the intention to feel pleasure through it, since the lack is included in the intention to do good. This follows the rule that the craving for something gives the pleasure from satisfying it. It is known that even when we give to a person a meal fit for kings, if he has no desire for the meal he cannot enjoy it.

Therefore, when a person feels a lack and has no satisfaction for it, he comes to ask the Creator to grant him his wishes. In general, a person asks only for delight and pleasure. As we learned, on the part of the Creator, a person does not need to pray that the Creator will give him delight and pleasure because His wish is to do good to His creations. Therefore, no one should be asked for anything if the Giver wishes to give.

It follows that before one goes to ask of the Creator to grant his wishes, he should first examine what he needs. This is what he should ask of the Creator. It seems as though the Creator does not give to a person without a person asking first. This means that because asking is not included in the purpose of creation, which is to do good to His creations, but is something that emerged later, from the creature, for this reason the creature must ask the Creator to give him. But we should not ask that the Creator will want to give delight and pleasure because this is His wish, as said above, that His wish is to give delight and pleasure to the lower ones.

However, we should know that since there was the matter of the Tzimtzum [restriction], called “correction of creation,” as it is known that it is so that the Creator’s gift will not be unpleasantness, called “bread of shame.” And since we attribute this correction to the lower one, called Malchut de Ein Sof, who is called “the Kli [vessel] that received the upper light,” and once this receiver received the abundance, a craving for equivalence of form awakened. This is why she did the Tzimtzum.

He says in The Study of the Ten Sefirot (p 9, “Inner Reflection”): “The upper light does not stop illuminating to the creatures for even a minute, and the whole matter of Tzimtzum and Histalkut [departure] of light that are mentioned here relate only to the impression and reception of the Kli, meaning the middle point. This means that although the upper light does not stop illuminating, the Kli still does not receive any of its illumination because it diminished itself.”

As said above, not receiving in order to receive does not relate to the purpose of creation. Rather, it is attributed to the correction of creation. It is an act of the lower one who strives for equivalence of form. It follows that the lower ones cannot receive delight and pleasure although the upper one wants to give because they need vessels of bestowal, and this pertains to the receiver and not to the giver, as we said, that the lower one, called Malchut de Ein Sof, made the Tzimtzum. This is why this Kli relates to the lower one, meaning that the lower one will want to receive only if it can aim in order to bestow.

For this reason, when a person comes to pray to the Creator to give him what he needs, we should say that he actually needs something that does not come from the purpose of creation. Rather, what he needs is something that comes from the lower ones. That is, Malchut, who is called the “lower one” because she receives abundance from the upper one, made a new Kli to receive abundance only in this Kli called “vessel of bestowal.” Therefore, all he should pray for is that the Creator will give him this Kli because this is all he needs.

However, here there is room for scrutiny. If the lower one must make this Kli because it pertains to the lower one, as we said above that Malchut did it, then why does a person not make this Kli by himself, but must ask the Creator to give him this Kli? Moreover, we say about this Kli that the lower one must make it. We tell him that this is all he needs to ask from the Creator, but if this pertains to man’s work then why does he need to ask the Creator?

The matter is clarified more in the words of our sages who said (Berachot 33b), “Rabbi Hanina said, ‘Everything is in the hands of the Creator except for fear of the Creator, as it was said, ‘And now, Israel, what does the Lord your God ask of you but fear?’”

RASHI interprets “Everything is in the hands of the Creator” as follows, “Righteous and wicked do not come by heaven. He has given this to man and has placed before him two ways, and he must choose fear of heaven.”

The matter of fear is explained in the Sulam [Ladder commentary on The Zohar] (“Introduction of the Book of Zohar,” item 203): “Indeed, both the first fear and the second fear are not for his own benefit, but only out of fear that he will lessen bringing contentment to his Maker.” According to the above, it means that fear is that person must aim everything he does to be in order to bestow contentment upon the Creator.

We asked, if this is so, and bestowal is something that man must do, why did we say that he should ask this from the Creator, since it was said, “Everything is in the hands of the Creator except for fear of the Creator”? We should know that man cannot go against the nature with which he was created. Since the Creator created man with a nature of wanting to receive, as we said that it is impossible to enjoy the pleasures without a desire for the pleasure, and we learned that the essence of creation, regarded as “existence from absence,” is the will to receive, hence when one wants to do something in order to bestow it is considered going against nature. This is why we cannot change our nature. Accordingly, if man cannot change nature, why did our sages say, “Everything is in the hands of the Creator except for fear of the Creator?” This implies that man does have the strength to change it.

We can interpret that there are two things here: 1) a desire, regarded as only a potential, that he wants to bestow; 2) that he also has the ability to carry out his thought in actual fact.

Therefore, we should interpret that the demand from man to choose to walk in ways of bestowal, he should know that this is the Kli to receive the purpose of creation—to receive the delight and pleasure—and if he hasn’t these Kelim he will remain in darkness without light. Once he knows this in complete certainty and begins to intend to carry out acts of bestowal, he sees that he cannot go against nature.

Here comes the time of prayer, and not before, since there is no such thing as asking for urgent help—asking for vessels of bestowal, which are Kelim in which he can receive life and without which he is regarded as dead, as our sages said, “the wicked in their lives are called ‘dead.’” This is because by nature, man asks for help only when he cannot obtain what he wants by himself, since prior to this there is the matter of shame, as our sages said about the verse, “Chrome gorges for the sons of men.” “When man needs people, his face changes to be as chrome. What is chrome? There is a bird in the cities near the sea, whose name is Chrome. When the sun shines on it, it turns into several colors” (Berachot, p 6).

It is known that the corporeal nature that we were given is such that through it we learn spiritual matters. Therefore, before one knows that he cannot obtain the vessels of bestowal by himself, he does not ask the Creator to give them to him. It follows that he does not have a real desire for the Creator to answer his prayer.

For this reason, one must work to obtain the vessels of bestowal by himself, and after all the work that he has put into it without obtaining it begins the real prayer from the bottom of the heart. At that time he can receive help from above, as our sages said, “He who comes to purify is aided.”

But since this prayer is against nature, since man was created with a desire to receive, which is self-love, how can he pray to the Creator to give him the force of bestowal while all the organs oppose this desire? This is why this work is called “prayer,” meaning he must make great efforts to be able to pray to the Creator to give him the force of bestowal and annul man’s force of reception.

This is why our sages said, “‘And you shall work’ is prayer, the work in the heart.” By this we will understand why they refer to prayer as “work in the heart.” It is because one must work a lot on himself to cancel self-love and assume the work of obtaining vessels of bestowal. It follows that on the desire to have vessels of bestowal he must work with himself to want to pray, to be given the force of bestowal.

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Reader: (21:25) Now we'll go to the lesson on February 5, 2003.

M. Laitman: The matter of prayer – Concerning Prayer, actually one of the first articles Rabash wrote. Prayer is actually the conclusion of our work because everything comes from above other than the vessels; the upper light is in complete rest, idle, as we say, and the abundance fills us from within and without. And it's only the vessels that we require. The vessels aren't called the will to receive but rather, screen and reflected light, that's the vessel, why? Because the vessel of reception, to begin with, the way in which they were created are not meant at all to be filled by and to maintain, to keep the abundance. They're only there to show the created being the degree of his disparities, oppositeness to the Creator; and therefore, Malchut of Ein Sof which was filled up in that way from above by default. And she felt in all her qualities, perfection; and only that one aspect, one discernment that she lacked, was adhesion. Nothing else was lacking; it was He and His name are one. There was clear knowledge that there's no difference between me and Him. But there is disparity of form, there's a lack of equivalence of form, and this equivalence of form, that wasn't the condition for the created being to be far from the Creator, no. Or for the created being to lack something of the Creator, no. We don't understand exactly what the shattering is, that the created being felt which is, called Malchut of Ein Sof, of infinity, over which He performed the restriction. He could not tolerate that feeling called shame, where the entire process after the first restriction is the correction of shame. We will understand this only after crossing the Machsom, the barrier, and seeing for the first time this discernment of what's between us and between the first corrected vessel. Therefore, after the first restriction comes the correction of, in order to bestow, that is the correction of the shame. The shame – it's not as we understand it; also, because what exists in Malchut of Ein Sof, anything belonging to her? Everything came to her from the Creator and so, Go to the craftsman who made me. Which is to say all of the lacks, all of the advantages, everything she has, it's not lacks or advantages, it's all in the hands of the Creator. So, there's only one discernment there for which Malchut is ready to depart from that sublime state, that high state. And descend to the abyss as she feels it, meaning down to the sensation of this world, the sensation of complete disconnection so as to, ultimately, correct this state that she felt as shame in Ein Sof, in infinity.

(25:20) This state is me not being like Him – it's a thing which – it's impossible to explain – the sensation comes to the created being with the last prayer that he truly prays before being awarded with the first vessel of holiness. When he still prays for that vessel, he's still in Lo Lishma, not for her sake. But then, later, when he receives Lishma, for her sake, he receives it from above. Then, he begins to truly see what the difference was between Malchut of Ein Sof on the level, the degree of the embryo, the small degree he's in. When he reaches Malchut of Ein Sof, returns to it after all of the corrections, then he certainly feels the cause for which there was such a descent from such a high state down to such a lowly, base state. Our state is not felt to us, we don't feel it as bad, we don't feel it as low; we don't feel our state opposite to the light in comparison with the light fulfilling us or in comparison with the surrounding light, at least around us. Our state is such that we need to reach a lack without a lack. Meaning that we don't know what we need to lack. What do we need to crave, what are we lacking? We run in various directions to search for a source of fulfillment, and we find it nowhere.

Such is the path until a person reaches some level of understanding regarding how he can come to the lack for the true thing. A lack for the true thing, that is a lack for being similar to the light, being similar to the light. Before that, there should be a lack for the light, itself; meaning not for the action of bestowal in order to bestow but, rather, what will I gain from that action? At least, to reach that state, we need to do that through exertion. As if we truly elevate the Creator, His quality of bestowal, or even not the quality of bestowal, but rather that He's the only ruler, the great, the terrible, ruling over all actions, all thoughts, over everything that happens to me. Then a person is able to lower his head a little bit, and to want to get to know and connect to such a great, high, and important root. And because the Creator is concealed, then the society needs to provide us with that knowledge. Our work is all about reaching the deficiency, the lack in the person's heart, which is called prayer. Which is to say that prayer is an outcome from the work done towards the right goal. All other lacks will not form in our hearts, this tension towards that special thing called prayer.

(29:460 In that prayer, there are a few things: a prayer due to fear that I will lack something in this world; a prayer due to the fear that I will lack something in the next world; a prayer in order to receive; and later, a prayer in order to bestow – am I bestowing upon the Creator, can I give to Him, will I have an opportunity to do so? That is the next stage but, at least, with the prayers Lo Lishma, not for her sake, where I think about what I lack in this world, what I lack, what will I get in the world to come. At least, by that I tie myself, I bind myself to the Creator, yes? This, a person also lacks because he doesn't see; he doesn't feel that he depends upon the Creator. If this is done as something a person does through education, upbringing, because we received such an education, then a person does it without a lack, but because a habit became a second nature. If we didn't receive such upbringing, or if we can detach, separate from that education, then we remain completely disconnected from the Creator without any feeling of dependency on the Creator. Here, only the society can provide that.

And the society does indeed in many different forms provide this to the person. Either the society brings it to him by way of religion, various religions, or a person can, with criticism, selectively scrutinize it and bring himself, provide himself with the importance of the Creator. Then, he reaches such a, not for her sake, Lo Lishma, from which one can also reach Lishma, for her sake. Meaning, he uses the society, the group, the study, the Rav, the entire method, such that the importance of the Creator – although he aims for it to fill his vessels of reception – there will be some kind of inner awareness that, ultimately, he needs this for his vessels of bestowal. From where, from where will the person know that he'll really be in it, ultimately? That from, not for her sake; he will come to, for her sake. That from thinking about fulfilling himself, this thought will be conceived there – a thought or a lack to fill the Creator, fulfill the Creator. If he works on the point in the heart, according to the books which develop for him, his point in the heart in the proper way, mostly with the society. Then in his work to fulfill himself, his work to fulfill the friends also enters into this, bestowing upon them, buying them. In that, during the study, he looks for how to find the cure, the medicine from the study where at least he has some kind of exertion in that. Then, inside of his simple Lo Lishma, just to fulfill himself with the connection to the Creator – He's great and it'll do good for me. In it, there's also this little bit of dirt, so-to-speak, of Lishma, for the sake of the Creator; this grain for the Creator. And then, gradually, develops until it reaches this kind of lack that doesn't allow him to sleep, a great lack which turns into prayer which opens the entry to the spiritual world.

Question (Petah Tikva Center): (34:43) What is the Lo Lishma that we need to reach in our state?

M. Laitman: The Lo Lishma that we need to reach in our state, well, I won't tell you by percentage how much it is. But it's a desire, a demand for the Creator, a lack for the Creator, that by some percentage He will fulfill my vessels of reception. And, a little bit, by some percentage, I also want to fulfill His desire, where it's clear to me that if I think only about Him and how to fulfill Him, I won't have any thoughts, no desire. I'll just escape; I'll just run away from the whole thing; but if it's a bit of this, a bit of that, then I can do that — a bit for you, a bit for me, but not a little bit. One hundred percent of my will is invested in this work, let's say, ninety-nine percent for me and one percent for Him. Great, that is already called Lo Lishma, not for her sake, from which, gradually, one reaches Lishma.

Question (Petah Tikva Center): (35:59) He said that this can be done in the beginning through a friend?

M. Laitman: No, because the Creator is concealed, and I have no desire at all in that direction, just to be given something. Let's say I feel bad, right, in my life, God forbid, something bad happened. Why don't I turn to Him, why did you do this to me? Or, if you already did it to me, then fix it; or I don't even remember that He did this to me because it's also a problem. Understanding that He did this to me and also asking Him to remove that thing, to cancel it. So why did He do it, He just wanted my request? What is this, is He toying with me, you know, holding me on a short leash, like that, is that suitable for Him? There are many things to this – let's say that a person doesn't know how to have this demand, yet, what did you do to me? He simply turns to the Creator with a request, only one part of his prayer to the Creator. And he shouts, help me, there's someone who did me wrong – you know—some neighbor, some judge, etc. – and You will do good by me. That is also a prayer, or like the Kibbutz Nakim in the south, in the Negev, it's also a prayer without even any kind of clear plea. Gradually, a person goes through many different discernments in his attitude towards the Creator until he really builds, assembles in his consciousness this image. Not a, God forbid, an image where he sees with his inner sights and various things. But, rather, the image, by that I mean a qualitative kind of image: a sum total of qualities which he terms Creator, right?

Each time, this combination—can you say that, yes -- these qualities, it changes in accordance with how a person delves deeper, understands, begins to have this kind of; he begins to live this image. But from where will he take the need to turn to Him and urge motivation to sort these things out for himself? Here, the group needs to push him, to tell him, this is very important; there is such a thing, be careful—this or maybe the opposite way, you can profit there, right? It's only the society that can do that, and we see how on the plane of the corporeal world, religions provided humanity with such insights, right? It's worthwhile, this is the upper force, and you have many thousands of methods by which to turn to supreme forces, so-to-speak, right?

We need to do this only through the society because, here, we have special people who have a point in the heart. And, from this point, they want to turn to Him, they want what they want, they have no choice. They came here because this point demands fulfillment, so there is a lack to feel Him corresponding to this point, a lack to feel Him, to know Him, adhere to Him. Whereas the other methods turn to a person who doesn't really want to get to know the Creator, doesn't have the beginning, the point in the heart. They don't have that – the beginning of the spiritual vessel – but they have various—we see many people also come to us. There is something in them, but it's still not a clear point, it's still not a foundation for a spiritual vessel; it's not yet the drop of seed from which something can develop. Opposite that point, for that point, there is no other method but for Kabbalah. There is nothing to provide it with the importance, to come close to the Creator but for the society. Because the Creator is concealed so instead of His revelation, we have to use the force of the society.

Student: I don't know what the point is, I don't know exactly what the method is.

M. Laitman: The point in the heart, that's the point of Bina which, in general, I'm saying it in a very—just so you understand, right? It's a spark from the broken screen, the shattered screen, and now, it has a connection to Malchut with the heart, itself, with the desires of man. Meaning, for the first time, except for one desire, a second desire is revealed to the person, the point of Bina, the quality of the Creator. Corresponding to that, a person already has a kind of inner restlessness. Because they're not only existing to fulfill Malchut, they run after all the pleasures of this world and on the level of this world, do they find something? Because corresponding to Malchut, there's fulfillments in this world on that same level; but once the point of Bina has entered the picture and is revealed together with Malchut, a person won't find fulfillment for it in this world. Its fulfillment is from the spiritual degree. Then, this person finds himself in this inner kind of split and feels it; thinks that he can still fulfill himself on the same plane of this world and runs around for it but can't. Then, that point leads him, according to equivalence of form, to some place where that point is also being addressed. It's like in a magnetic or electric field, how everything moves toward its point of equivalence with this field, with a field, like a charge, it's the same here.

The person finds that he somehow arrives, seemingly by chance, but it's all forces at work because we exist entirely within the spiritual space. Corporeal things, here, do not interfere with the spiritual forces. So, the person arrives and starts hearing something, but even that hearing is a problem because the intellect of the point in the heart is not the same intellect that a person normally uses. A person uses an intellect of the heart and now, he begins to learn something about the point in the heart; this leads to heaviness of the heart. The heart becomes heavier in opposition to that point, so it turns out that the will to receive grows. The heart grows at the expense of awareness, knowledge, and intellect that are developing. Bigger desires for corporeal pleasures develop. And the point in the heart stands in this opposition to them, and it cannot grow, really, on its own. It grows only through its resistance to the heart and the corporeal intellect, the beastly intellect. Here, a person is brought to a state through crises, where he sees that his entire path is a dead end. Because the point in the heart remains completely without fulfillment; it receives nothing from spirituality and also in corporeality it, ultimately, gets no fulfillment because the deficiencies in corporeality grow on account of the point in the heart. It turns out that it is empty on both sides: he cannot fulfill himself in the heart and neither in the point in the heart. This brings him to a decision, to the necessity to turn to the group, the books, and to a true Rav. Not as he did beforehand, when it was in order to help him, somewhat, to manage his desires in his heart, in the corporeal level. But to truly hear what these sages say, that through the group one needs to increase the Creator's importance in relation to the point in the heart. That is what the group can provide, and only the group, the group, and the study with the right intention.

However, a person cannot reach that alone; they need to undergo many crises, and in any case, hear from the group, the books, and the Rav that it exists. Gradually, he hears and then, he starts demanding from the society to provide the greatness of the Creator. Then he works with the society differently – not just as ordinary friends and he doesn't just maintain a routine framework, but he begins, not just as a factory – but he begins to demand from this factory a spiritual result, the greatness of the Creator. Not that he will see Him or feel Him but that there will be some kind of image, false, unclear, it doesn't matter. I don't care if I don't understand, if I don't care, if I don't feel, that doesn't matter. What matters is, provide this to me, give it to me, because otherwise I cannot. Then, a person can begin to advance, to turn to the Creator, to demand from Him, to want Him, to be filled by Him. To relate to Him in some way, not just a relationship of, Give me. Give me, but with some respect that He is great because I depend on Him and that He is good because He can give me good things and so on. This is still Lo Lishma, but it is directed in a very practical and simple way.

And with that, he approaches the Creator, even with that bit of filth from Lo Lishma. But that's only on condition that he truly begins to turn himself toward the Creator – even if only for a few minutes, even in order to receive, it doesn't matter – still, it comes from the point in the heart. It's not like people from the outside; there are those who can cry out to the Creator all the time, but they do not have this inner crisis or conflict between the point in the heart and the heart. One who does have it, he still doesn't know it from himself, but he cries out from that point of Bina, and that, even when he starts crying, that point will be able to start becoming filled from spirituality. And his connection with the spiritual vessel, the beginning of the spiritual vessel of Bina, with the light, with the Creator. Then, he is already on the spiritual path where he starts becoming filled, connected with the Creator. And not on the corporeal path, meaning not he doesn't turn from the heart to some higher force and says, fill me, but he turns to it from the point in the heart. That's very important, that's the whole difference: one who turns from the heart is called a landlord and one who turns from the point in the heart is called Torah. The view of landlords is opposite to the view of Torah. In the end, it leads to this inversion, where a person begins to think also in terms of bestowal. There are several processes in this, but yes, in the process we're going through, we learn that the desire is almighty. And now if the egoistic desire grows and grows, and we're talking about these pleasures on a level of the heart, I expect the person to have more inertia, more desire, and a lot more. And I would expect that he would go even faster, and compared to that, if he sees the work is the opposite, the work would be heaviness, doesn't pass. If we were advancing in our will to receive – pleasures from this world – meaning I have a heart and in the heart, I want money, money, money, money. And I go, and I work, and work, and I achieve, and here and there really, what am I doing?

So, my desire continuously grows, my passion continuously grows, and I'm immersed in that, right? But when I go to work in order to fulfill myself from a source that is not in this world, it turns out that the attainment of that source is – how can you say – it's opposite to my will to receive. And I thus constantly get more disappointment, a greater sense of weakness in my own powers. But together with that, I receive the greatness of the source; the greatness of the source is according to the measure of effort I invested.

Question (Petah Tikva Center): (52:08) The desires we go through in these things of this world. We go through all kinds of things, against the point in the heart, right, the process you described now. So, I'm asking, still things of this world, we already, even for them you don't have an answer, do you understand? So, I want more money, I advance, I want more honor than before, than against the point in the heart that's growing. But the passion to them doesn't go and grow; on the contrary, it becomes harder to do simple actions that are not connected to the point in the heart. Where does that come from, what's the point here? Where is the, is my question clear?

M. Laitman: Again.

Student: Again, we're saying that the point in the heart needs to grow against something, against the heart. That means that my egoistic desires on the level of this world are also growing?

M. Laitman: Okay, I just don't know what you mean by against or in relation to, but okay, keep going.

Student: So, the question is, I'm saying once I wanted, I don't know, 10 kilos of honor, today I want 30 kilos of honor, why? Because the spiritual desire grew, and against that other desires grew. So, I'm expecting to have more energy to attain everything. So okay, I have a problem with working before the Creator. But to attain honor in this world, I'll have more energy for, but on the contrary, I become weaker?

M. Laitman: You seem weaker because you're not getting anything from the goal, because the goal is opposite. If you wanted money, and money was in front of you, so you'd get energy and an even greater desire, and this feeling, you'd smell it like a dog. You'd be thinking, oh, I'm about to get it, you know? You'd be more intoxicated by the goal. It's like dogs that are trained to find drugs, they're given small amounts of drugs, and then they become addicted, that's right, otherwise, they wouldn't search, what can you do? They even kill dogs by doing so, but that's how it is. But here, the problem is that what you seek and what you are ultimately meant to receive is the opposite. So, in relation to that opposite, you actually receive a greater vessel but in the form of disappointment. Seemingly, it's not what I was looking for at all, but it doesn't come to you as a clear thought, that this is not what I was looking for. It comes as this feeling of disappointment, as if there's nothing there at all.

Student: Why isn't the process built in such a way that, let's say, now I have a desire for a lot of things to fill, and in addition, a desire for spirituality. I went, I filled all my desires, I saw that it's not that, and now I know that they're being screwed in such a way that, you know, it's a state that you're bald from here and from there – I didn't understand that point. I didn't understand the necessity for the system, why to show me the baldness from here and there? Why not just give me: okay, money, you got, that's all you wanted, you remain with nothing. Honor, you got all you wanted, you remain with nothing, let's move to desires, and now, thank God, there's only one thing.

M. Laitman: That's usually how it's done from above. They give you something in this world, what you wanted, and together with it, you feel that it's not at all what you truly wanted as fulfillment. It was just – how can you put it – a bit of a mistake, that it doesn't fulfill you at all. I reached such a good state materially, and at that very moment, it was revealed to me that I had to throw it all away, I couldn't tolerate it. And we've had many such cases: a person who just finished building a villa, came to us for his first lesson and said, what are you doing here? He said, I'm installing flooring in my house, each tile costs $200, I remember that clearly, that was his first lesson with us. By the second lesson, he had already stopped the work on the tiles, and later on, he moved to Bnei Baruch, and he still lives simply in a regular apartment. Specifically, you reach material fulfillment, and then you see what it really is. Usually, that's how it was. People are shown that material fulfillment is not what they really need; it becomes clear.

Question (Petah Tikva Center): (57:23) He writes in the article there, down on the bottom there: Since out of the nature of a person, he doesn't ask for help, only when he himself is not capable of achieving what he wants. But before that, there's a matter of shame. As our sages said, there's some kind of Kalanit Hamidbar for people. And since this needs to be for the created beings, his face changes like a Kalanit. What is this Kalanit? There's one creature in the sea that is called Kalanit, and that the sun rises and shines about it when it turns and changes its colors. What is this?

M. Laitman: We'll speak about it, eventually, it's towards something very exalted. He tells us that shame is attained by very unique people. It's not shame – it's why is he using a bird and the color of the bird changing because of the sunrise, sunset, you know, their allegories and the explanation he gives you. And what does he explain what shame really is? Meaning this story, we'll get to it.

Reader: (58:49) Let's share our impressions from the lesson and what from it we're taking to be implemented in the Ten. Then, we’ll move to the next part of the lesson, and before that, let's sing a song together!

Song: (01:04:58)

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