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

Daily Morning Lesson September 8, 2026

Part 1: Rabash. What Is, “Every Day They Will Be as New in Your Eyes,” in the Work? Article No. 40, 1989

Reader: Hello, in the first part of the lesson we're going to be studying a lesson from the Rav, from October 30th, 2002, based on the article, "What Is, 'Every Day They Will Be as New in Your Eyes,' in the Work?" The article is found in “The Writings of Rabash,” or you can find the article through the links in the study material. We'll read it together in the Ten; we have 30 minutes to do so. Please.

Reading: (00:41) What Is, “Every Day They Will Be as New in Your Eyes,” in the Work?

Article No. 40, 1989

Our sages (RASHI, Tavo 3 (Deuteronomy 26:16), in Yitro 13:10) said about the verse, “This day the Lord your God commands you to do these statutes and ordinances. You shall be careful to do them with all your heart and with all your soul,” “Each day, they will be as new in your eyes, as though you received them today from Mt. Sinai, as though on this day you were commanded them.”

We should understand what “as though on this day you were commanded” adds to us. Why is simply, “as you received the Torah then, on Mt. Sinai,” not enough, and we need to take them upon ourselves “as though today you were commanded them”? What does this add to us in the work?

He says in Shaar HaKavanot [Gate of Intentions] (Part 2) that “The Shema reading [section in every prayer] and the prayer we pray every day always three times, evening, morning, and noon, on weekdays and on Shabbat [Sabbath] and good days, know that there is a big difference between the prayers on weekdays to those on Shabbat and beginnings of months, and the prayer on a good day or the weekdays of the festival. Moreover, even among the good days themselves, the prayer on Passover is not the same as the prayer on Shavuot [Feast of Weeks]. Also, during the weekdays, there is a big difference between the prayer on one day and the prayer of the next. There is not a single prayer since the world was created until the end of the world that is like another, and there is not a person who is like another, and one corrects what the other does not correct, since the purpose of the commandment of the prayer is to make the sorting of the seven kings of Edom who died. Each day, each and every prayer sorts out new sparks.”

In order to understand the matter of the shattering of the seven kings of Edom—which we must sort through the Torah, Mitzvot [commandments/good deeds], and prayer—we must remember the two known things: 1) the purpose of creation, 2) the correction of creation. The purpose of creation is to do good to His creations, meaning for the created beings to receive delight and pleasure. The correction of creation is that when they receive the delight and pleasure, they will not feel the shame due to the disparity of form between the receiver and the Giver. The way is that there was a correction that the light no longer shines on receiving in order to receive for oneself. Therefore, when a person is immersed in vessels of self-reception, concealment and hiding are on him and he cannot feel the importance of Kedusha [holiness], since there is Kedusha precisely where one wants to bestow contentment upon one’s Maker.

Prior to this, as long as one has not been rewarded with vessels of bestowal—for the upper light is present only in those Kelim [vessels]—a person must accept everything on faith, to believe that the Creator leads the world by way of good and doing good, and believe in the greatness of the Creator “because He is great and ruling.” He should believe that it is a great privilege to serve a great King.

But saying that it is a great privilege does not mean verbally. Rather, a person must feel great delight in serving a great King. That is, when can one say that he is serving a great King? It is when he feels great delight. If he is still not delighted when serving the King, it is a sign that he has not achieved a degree where he believes that he is serving a great King.

We must believe what is written, “His kingship rules over all.” Baal HaSulam said that there is no other force in the world, but that He alone does and will do all the deeds. Also, the Kedusha sustains the Klipot [shells/peels], and the Klipot have no vitality but that which the Kedusha gives them. This is the meaning of the words, “You sustain them all.” The meaning of “His kingship rules over all” is that Malchut de Atzilut gives them life, or they would not be able to exist.

It therefore follows that what we learn, that the Creator created the will to receive in order to receive pleasure, it must receive pleasure and delight or it cannot exist in the world. That is, although a Tzimtzum [restriction] and concealment were placed on the will to receive for oneself, so delight and pleasure do not reach there, in order for this desire to exist—for if it were revoked, there would be nothing to correct—hence, in order for it to exist, it receives minute vitality so it will not be revoked. This vitality that they receive comes from the breaking of the vessels, when holy sparks fell into the Klipot so they would receive vitality and would not be canceled.

It follows that without pleasure, we cannot live. However, as long as one has not taken upon himself the burden of the kingdom of heaven, that person receives vitality only from the Creator. But the person does not have faith in the Creator, to say that the Creator gives him his life. For this reason, he says that his life comes from nature.

But we must say that in truth, the Creator hides himself in those dresses from the secular ones. Yet, they do not believe this, meaning that the Creator hides Himself from this person, for that he will not be able to believe that the Creator is the bestower. The Creator hides Himself in a clothing of separation, so the pleasure of the Creator comes to a person clothed in dresses, and the pleasure is clothed in these dresses.

Similarly, we see that there is food for man, who sits and eats a meal of meat, fish, and so forth. From this a man enjoys. The leftovers that remain from the food, he throws in the trash for the cats to eat this waste. But the cats enjoy the waste. We see that they are completely satisfied with the food they find in the trash. Therefore, we see that dogs, chickens, and so forth, all enjoy the food, but there is a difference in that man’s pleasure is not from the waste, whereas for them, the leftover waste is satisfactory.

It is likewise with the work of the Creator. Some people enjoy the waste, meaning the Klipot—the slim light that the Kedusha gives them—and derive complete satisfaction from this. Then there are people whose pleasure is what they receive like the rest of the people. These are regarded as “waste of Kedusha.” However, that food does not satisfy them because they have an inner drive where they feel that it is not worthwhile to be born to derive pleasure from waste.

In other words, they feel that it cannot be that the same food given to animals, meaning to beasts, animals, and poultry and so forth, will be food for man, who is regarded as “speaking,” that he will be similar to animals, meaning that the same thing that sustains animals will sustain the speaking. That sensation does not let them rest and they begin to search for another source of sustenance that they will be able to say that it is worth being born for and enjoying life.

This causes them to search for spirituality, and causes them to take upon themselves the burden of the kingdom of heaven and the burden of Torah and Mitzvot. But here, too, once they have taken upon themselves the burden of Torah and Mitzvot, some of them derive satisfaction from Lo Lishma [not for Her sake]. It is as Maimonides says, that first they are taught to engage in Torah and Mitzvot in order to receive reward. And so it should be, so they will not change the order of their work. However, “Until they gain knowledge and acquire much wisdom, they are taught that secret bit by bit.”

The question is, How do we know that they are in the form of “until they gain knowledge”? The answer is that he receives an inner drive and feels that it cannot be said that this is the meaning of what is written, “For He is your wisdom and understanding in the eyes of the nations.” At that time it is evident that his knowledge has increased, and it is for him as Maimonides says, they “acquire much wisdom.” In other words, he has become wise and begins to feel that there is also internality in the Torah and Mitzvot.

Then “they are taught that secret,” that we must work on the intention, too, meaning that one should try to do all his works in order to bestow. At that time a person achieves Dvekut [adhesion] with the Creator and is rewarded with the delight and pleasure of the purpose of creation. Then, the person feeds on the food suitable for man, and not on waste that the Kedusha throws to the Klipot so as to sustain them.

However, this is only a slim light, enough to sustain them so they will not be canceled from the world. If the will to receive is canceled in the world, there will be no one to correct. But as we learn, the heart of creation is the will to receive; it is all the substance of creation, except there is the matter of the correction of creation, meaning that creation is called “will to receive,” and this quality was created because of the purpose of creation. In other words, the desire to do good to His creations created the will to receive existence from absence.

The correction of creation is that the intention to bestow is placed on it, and then a person is fit to receive the delight and pleasure. At that time, by being rewarded with Dvekut, which is equivalence of form, we achieve the degree, “For He is your wisdom and understanding in the eyes of the nations.” That is, only when we emerge from the governance of the nations, called “multiple authorities,” and achieve the single authority, when a person has only the authority of the Creator, then we are rewarded with the light of Hochma [wisdom] and Bina [understanding].

However, although a person has already received an inner drive and wants to work in order to bestow, and not merely in an act in order to receive reward, the mind asserts that man must go forward and each day he should grow stronger than the day before. In fact, a new order begins here, which is completely irrational. That is, a procession of ascents and descents begins here, where sometimes a person says, “The first days were better than these.”

There can be several ascents and descents in one day or several ascents and descents in a single week, to the extent that a person often falls into despair and says that he does not see that he will ever be able to emerge from the control of the bad, and he must surrender under the will to receive.

But since he has already realized that the majority of the work in Torah and Mitzvot is not so important because the primary importance in observing Torah and Mitzvot should be in observing it for the sake of the Creator, this means that he realizes that the most important is to work for the sake of the Creator. This awareness causes him to feel lack of importance, meaning that it is not important to work in action without an aim.

Although he knows what our sages said, “One should always learn Lo Lishma, and from Lo Lishma he will come to Lishma [for Her sake],” at that time the evil in a person makes him think that it is true that it is important since from Lo Lishma we come to Lishma, but—says the evil in a person— you see that you cannot achieve Lishma. You can see this for yourself.

That is, first the evil in him makes him think that he must give up on achieving a degree where he can work for the sake of the Creator. After it has given him thoughts of despair, it tells him, “You, who have already come to know that the main point is for the Creator, you understand that not for the sake of the Creator is worthless.” Therefore, it makes him think that he does not need to make such efforts in order to sustain all the actions, since you already know from experience that the Lo Lishma is not so important. Hence, you can make allowances in the Torah and the prayer and so forth.

It follows that during the descent, a person declines and follows what his mind makes him think. When the person is in a state of descent with all his lowliness, he prides himself and says he sees those people who observe the Torah and Mitzvot with all the details, but although he sees that they are not working for the sake of the Creator, he cannot be like them.

He excuses himself with an excuse of pride. That is, they have not yet come to this important knowledge that what matters is to do everything for the sake of the Creator, whereas I am at a higher degree than they are, and I do know that for the sake of the Creator is what matters. For this reason, I do not see in observing only in action, without the aim for the Creator, much use, that it is worth exerting to observe with all the details.

This is called “transgression induces a transgression.” That is, the transgression of despair causes him to degrade the work Lo Lishma. Once he has degraded the work Lo Lishma, it causes him to come to the degree of pride, meaning to consider himself superior to others, that he knows better than the rest of the people, who do not understand the truth as he does.

If a person nonetheless does not escape the campaign, meaning he does not disclose his sins in public, after some time, he is pitied from above and is given another awakening, and he receives an ascent once more. Then, the evil comes to him once more to argue with him and the same sequence repeats itself. The advice is not to run from actions he was accustomed to do, but on the contrary, do more actions.

Yet, he can do this only above reason. A person must believe that this work he does during the descent, when he adds actions in externality on the basis of above reason, by this he takes big strides toward the goal, called “Dvekut with the Creator.” Baal HaSulam said about this issue, that this is the meaning of what is written, “For the ways of the Lord are straight; the righteous walk in it, and the transgressors fail in them.”

If he can add actions on the basis of going above reason in that state of descent, since his reason shows him a procession of “transgression induces a transgression,” and he grows stronger above the intellect, he brings the time of his work closer and can achieve the goal sooner.

Therefore, during the ascent, a person must put in order the actions and the intentions. That is, when he feels that the aim is what counts, he must think that the act is also very important, since he is observing the King’s commandments and we cannot grasp how important is the act to Him. As Baal HaSulam said, as much as we can appreciate the importance of Lishma, to the Creator, the Lo Lishma is far more important, and we cannot even fathom the importance of Lishma.

Hence, during the ascent, a person must remember not to belittle the action he is doing.

But at the same time, a person must try to do his work only for the sake of the Creator. There is a rule: Anything to which a person is accustomed becomes to him like a conduct, meaning something he does not need to know why he is doing it. This is called “by rote,” meaning he is used to them.

But since the Torah and Mitzvot were given in order to cleanse people, it follows that while performing the Mitzvot, he must aim that this work will yield for him a state of Dvekut with the Creator. It follows that the person must know what he wants from this work.

Therefore, if a person works out of habit, he does not need any reward. Thus, on one hand, observing Torah and Mitzvot out of habit is also a sublime thing, as our sages said, “The Creator adds a good thought to an action.” That is, when a person is rewarded with a good thought, meaning he is rewarded with being able to aim his actions in order to bestow, then all the things he did, which were still not with the intention for the sake of the Creator, the Creator adds to all the actions that were done before and all of them enter Kedusha. It follows that the more actions he has, the more the thought for the sake of the Creator is on them later.

Now we will understand what our sages said, “Each day, they will be as new in your eyes, as though today you received them from Mt. Sinai, as though on this day you were commanded them.”

There are two meanings here: 1) As then they had preparation to receive the Torah, likewise, each day, a person must prepare to receive the Torah and Mitzvot. Through the preparation, we can attain it. But if a person works without preparation, but out of habit, by this, a person is not rewarded with the purpose of creation. Although this is a big thing, too, in a place where he can thereby achieve the degree, “know the God of your father,” which is certainly directly to the goal, for this reason, they said, “they will be as new in your eyes,” for by this they will achieve Dvekut with the Creator.

2) If they are not “as new in your eyes,” it will be to him as going “by rote,” meaning out of habit. At that time, he will not be able to observe the Torah and Mitzvot above reason because by working above reason, he later merits being rewarded with the knowledge of Kedusha.

It follows that when he works out of habit, meaning feels that he should observe Torah and Mitzvot as a custom that is fixed into his schedule, he cannot advance. This is why they said, “Each day, they will be as new in your eyes,” for by this, the person will be rewarded with the purpose of creation, which is for the creatures to be rewarded with receiving the delight and pleasure.

According to what is written in the book Shaar Hakavanot [Gate of Intentions], “the meaning of “Each day, they will be as new in your eyes” is that because this is the truth. That is, each day a person corrects new discernments from those that have fallen during the breaking of the vessels, as explained there in the book.

It follows that a person does not repeat the Torah he had received on Mt. Sinai, he does not repeat the same things. Rather, with the Torah that was given on Mt. Sinai he must correct new discernments each day.

It follows that it is “as though on this day you were commanded,” meaning that each day there are other discernments to correct with the Torah.

From this we learn why a person needs to eat each day, and it is not enough to eat once a year so it suffices for the rest of the year. According to the words of the ARI, in each eating, new discernments from the shattering are sorted, although not each one feels it. However, this is given to the whole of Israel, and all the individuals in the collective should come to this degree, as it is written, “For they shall all know Me, from the least of them unto the greatest of them.”

Reader: We will now move on to the lesson.

M. Laitman: (31:32) We heard an exciting article, Volume three of “The Rungs of the Ladder,” the book of “Devarim,” the portion of “Ki Tavo,” "When You Come." What is it that "each day they will be as new," new rise in the work? What does it mean, “they will be as new every day?” The will to receive is not new. It exists in the same form from the beginning of creation and for eternity, but rather that they will be as new in your eyes.

The innovation is only that there will be innovation in the intention, in order to bestow, because in the intention, the person is always in ups and downs, always in scrutinies, and we measure the person with respect to the intention. In the beginning, a person is in a state where he has no intention at all. It is considered that either he is accustomed to perform actions that he grew accustomed to do through education — it could be a religious education, a secular education. This is called keeping actions by rote.

That is, as people taught him, this is how he keeps it. And with this, certainly he has no intention, but rather the habit becomes second nature. This is how it is for those who received a religious education, and it is the same with those who received a secular education. These things are not counted towards the intention, because there is no Adam, human, here. You can take any person, educate him whichever way you want, and he will remain in that. He'll take on his form. Here, there is no Adam yet. Adam, means that he makes, through his free choice, the form of Adam, similar to the Creator. He puts that form on himself. And in this process, there is the matter of the intention of Lo Lishma, and later on, Lishma. In Lo Lishma, in that Lo Lishma, all of his exertions enter from the moment that he begins to work on a point in the heart, when he begins to receive some awakening to come closer to the Creator.

And even though it takes many years — it could be 10 or 15 years in this process, it depends on the quantity, and mostly on the quality of the exertion - but even though he worked for so many years, and he was in ups and downs, and drew further away, and then came closer again through all kinds of states, later on, when he's rewarded with in order to bestow, with the right intention, all of his exertion — even from multiple incarnations maybe in one life he didn't manage to do it, it doesn't matter — all of these exertions enter under the intention of in order to bestow that he acquired, and they all enter his work for eternity.

And the rest of the things that he received as education are not counted as the degree of Adam; they're worth nothing. And this is how he keeps on adding. He keeps adding each time, in ups and downs, with respect to the intention. Our problem is that we think and we measure our states — whether they're good or bad, ascents or descents — with respect to our state, our mood, our physical state, the state of how alert we are in the work. This is completely unrelated to the true state.

M. Laitman: (35:32) The intention of in order to bestow, or in order to receive; the sharpness of the intention, its clarity, the recognition of evil in it, and the ability to maybe do good or not — all of these things are measured not according to our feeling, but according to the subject itself, the intention itself. As much as we are in the depth of the scrutiny of the intention, according to that we can — only according to that we can — measure our advancement.

It could be that a person is in a scrutiny where he's entirely in order to receive, and has nothing which is in order to bestow, and he's far away from the Creator. So, in that, he is far away from the Creator, it's true, but he's close to the Creator in that he's advancing and scrutinizing the intention, and he's advancing on the process of correction.

Therefore, our feeling does not determine anything on the ladder of degrees on which we step and ascend, but rather the measurement should be only with respect to the scrutiny in the intention. And the scrutinies, whether good or bad, doesn't matter; the deeper they are, the more advanced they are. And therefore, we need to yearn only for innovations in the intention.

That is, to constantly be in a state of examination of what is my attitude towards the Creator, how do I relate to Him? Like that, all the time, check this mutual connection, the relationship, and all the time, as much as possible, delve into it. But God forbid, not to enter the point where you start building some kind of imaginary relationship, where it seems to the person that "this is what I do to Him, this is what He does back to me in return" — God forbid.

But rather, again, not “what I do to Him and He does to me.” Not in the deeds, but in the intention. What am I in relation to Him? What do I think about Him? What do I intend towards Him? And here too, I mean, that is, all of our problems are that we decline from the intention to the action, and from that we get all of this confusion, that I did that, and the Creator did that to me. We don't talk about what I did; we don't even understand in general what it is “I did.”

Recently, I hear a lot of such words, that people do all kinds of calculations, that the Creator does this and that for us, because we do this and that. It's as if we all became prophets. We don't know the part of creation where all of the deeds are cooked, that later come down to us. And suddenly, it's as if we know the entire system of Atzilut. We're there, our MAN are connected, and what we will get back in return is MAD. And people start having this imaginary wild relationship.

Truly, it's just wild imagination. And it seems to them that they can already determine why the Creator does this and why He does that. But rather, there is no understanding of that. We don't know that, because the souls are related to each other with such a mixture that it is impossible to calculate that. And each and every one also has a specific process which is not related specifically to the current state, and the structure of the soul of each and every one is such that who knows what things are required in order to reveal and correct each and every stage in the soul.

In short, we cannot judge the deeds at all. It is something that is hidden from us. It is rooted in the Rosh, the head of Atzilut. Until we get there, we won't know it by name. And as long as we don't know it by name, we won't know it — that is, until we have clear attainment of that. So what remains for us is only this scrutinizing of the intention. And that's what we have to engage in all the time: the scrutiny of the intentions, and indeed, that they will be as new in your eyes. Any questions?

Question (Petah Tikva Center): (40:53) Is there bestowal in the corporeal world? Does it influence our habits in the corporeal world?

M. Laitman: Habits in the corporeal world. In the corporeal world, we should have as few habits as possible. The habits should be only with respect to the order of the study. Or, let's say it the other way around. A habit is good where you are a beast, when you have determined for yourself a correct framework, a fence, how to advance — that's it. That's it.

Get up in the morning, study, go to work, come back from work, keep studying or do something in dissemination, go home and sleep - and again, and again, and again, and again. That's life. You establish that, we're done. That's the habit. That's it. This should be a habit, and indeed, later on it becomes second nature. An ordinary person begins to get used to it. But this habit too if you don't work in it with an intention then you become still. That's it. Only with the intention can we always add. In all the deeds, everything related to this world you should not add or detract. And all the additions are in Masach- in the screen.

Student: Meaning, all that we don't have in the intention is habit?

M. Laitman: Anything that we don't have an intention we don't have to be worried about. And also the deeds that are under the intention — we shouldn't be concerned about them. The intention will already compel the action. The intention itself in spirituality is the action, is the deed. That's it.

Student: It's not clear what it means to add an intention.

M. Laitman: This is why in all the books, whatever you hear about Kabbalists, and the way common people say that they're just sitting in a corner not doing anything and working in the intention. You understand? That's it. Somebody sits in some corner he never leaves there. There's this description of common people how they describe Kabbalists. Because in truth, all of the work is inner work. But in the inner work we also have both the deed and the intention.

Student: It is not clear what it means to add an intention.

M. Laitman: To add an intention means that you check yourself, and each time you find how much you do not intend in order to bestow. That is, you're not thinking about the Creator, but about yourself. You have inner work in that. After the scrutiny you get from that the recognition of evil you need to be in the recognition of evil, and then ask for corrections and then later on carry out the action so that more, and more, and more the thoughts will be more, and more, and more in order to bestow. This is considered that, well, if you will truly have the intention to bestow you'll be able to start working with the desires. This will already be called Zivug de Hakaa, coupling by striking.

Question (Petah Tikva Center): (44:09) Yes, but I don't have, like, a button I can click on and this process will flow. There need to be, like, stages here. There need to be conditions for the development of all these stages that you described. So when I examine that it's not in order to bestow, but rather for myself — meaning, what does it mean that I'm examining? What's next? It's like the recognition of evil doesn't come from such an intellectual examination.

M. Laitman: The recognition of evil in actuality, meaning the recognition of the intention of in order to receive or in order to bestow comes mostly from the effort, the effort in the society, in the study, in dissemination. As much as a person invests in all of these things, and along with that he wants to see his intentions then from the effort in the study, dissemination, the group, the friends and in this effort he begins to see the intention. If a person does not invest in all of these things, he won't have the awareness of his intention.

We have from the shattering of the vessels, we have parts from the screens that were broken. We need to feel them, to feel them how? It used to be a screen, there was light opposite it, and the light and the screen were equal. Now the screen and the light are opposites. I need to feel this oppositeness so that this will push me to change the broken screen to a corrected screen. Right? How can I do that? So I have to do deeds so that these deeds I seemingly would have done them with the corrected screens. These are acts of study, of the society, and of dissemination. We have no other deeds that work in relation to the screen. I'm not talking about the fact that since then I begin to eat more, drink more, get more pleasures — there's no point in talking about that. This cannot be connected with the screen for many stages yet, because these are deeds of reception. But these are of bestowal, for them to be connected also with the screens of bestowal these are the study, and the group, and dissemination.

So, if during the study and dissemination and working with the group I think about how I relate to it, am I thinking about myself or about the Creator, or about others, or about the friends, and so on here I immediately see how much I'm not in that. With all my other actions I immediately delude myself. There I can somehow justify myself, but with such actions I can't. This is why they advise us to perform actions. I would also be sitting like a great Kabbalist in the corner, I would never come out, I wouldn't do anything even though they were all working. But say, I would do all of these unifications that they say about Kabbalists, that they make unifications. Unification- meaning that through the screen he unites himself with the upper light, right? What are unifications? That's it. So the deeds that are left for us to do here in this world, these are the ones. So I have to be concerned that each day I will have such deeds, study, dissemination, and the society and inside these deeds I will think about the intention- what am I doing it for?

M. Laitman: (48:54) So they say the following, that even if I think that through these deeds I want to get closer to the Creator. I want to get closer and it will be good for me, but nevertheless I do think about the Creator, and then I see that I don't think about Him so much.

Nevertheless this is called Lo Lishma. And from that I already grow and I come closer to the goal. And before the barrier, the greatest Lo Lishma is that I'm 99% thinking about myself, 1% I think about the Creator. Or it's the opposite: 99% I seemingly think about the Creator, and 1% about myself.

Practically, I cannot do anything without extracting some self-benefit. So I have the recognition of evil. It depends on what I check as bad, how bad it is with respect to what discernment. And then from Lo Lishma we move to Lishma. That is about the deeds of the group, dissemination, and study. I have to constantly check my intention, to criticize it, analyze it, and check if it's like this or it is like that, and why this way or that way.

But this examination should not weaken my deeds. That examination is fine — so I'm not in that, so I'm not in that. So already I have Lo Lishma, fine. So I have Lo Lishma, and I advance more and more in the deeds, in the study, in the group, in dissemination. And I have more and more all kinds of intentions, because I'm constantly working on the intentions over these actions. Without action my intentions I won't be able to hold on to them. This is why a student was asking me today: after we have the factory, the dissemination factory, what will we do? We have a factory, how will we add intentions to it?

After we have this enterprise, and we work here as friends in dissemination in the factory, in study, in the group because all in all it is the group afterwards start thinking about what are we doing it for? This is already considered checking the intention. After the actions, what am I doing these actions for? And in truth, the deeds themselves, if they're organized in such a way, they awaken the examination of the intention. What am I doing it for? Because deeds of a bestower are not natural for the body. They always bring the body the question of, what are you doing? What is this work that you do? Why are you doing it? Go, have some rest, let's go. Sooner or later, we have to do it.

Question (Petah Tikva Center): (51:49) Now, we said we should not imagine the responses about the work of the Creator with a person, that it is also like imagination. What does it mean in the article, There Is None Else Besides Him, that a person should take everything that happened to him in life as coming from the Creator?

M. Laitman: We say it this way, that in the best case scenario we're raising up MAN. If we're talking about spiritual work, about corporeal work also all our desires rise above. I want to drink now. This desire is felt above. I'm pained by something. This desire for it not to hurt, even without my consciousness, rises above. What does it mean that it is raised above?

It's connected with the Creator, because actually from Him every desire comes to me, every cause for pain or good or bad or anything. Even before it happens to me, it's sensed from Him. So my response is also felt automatically in Him. He actually invited this response. He knows in advance my response. As a consequence of my response, now the mechanism that is operating upon me awakens again and invites another response upon my response in me. And so on, constantly these signals from Him are going by me.

These signs, signals that are happening. And I'm constantly responding in some way consciously, unconsciously, with thinking that it's from Him or not. It's not important. I'm constantly receiving certain bestowals, influences from Him, and this constantly moves through me. This is how I grow. This is how I move forward. There are things that I feel more and things that less. There are things which I join to the Creator and attribute to Him, and there are things that I don't know or think about. There are things to which I start to add the intention, adhere to it the intention that it comes from Him for my benefit.

There are things that I cannot justify, and I think that He's bad by doing so. Yes? And so on. When do I think that He's bad? If, in return, I start screaming, "Why are You doing this to me?", if I don't agree with what's happening to me. A righteous is one who agrees with anything that comes from above to such an extent is he corrected that it's coming from the Creator, in him it is an equivalence of form, and he always feels good. So, the fact that we are saying, "There is none else besides Him," which is that everything now comes to me from Him, and whether I have responses in me or not it doesn't matter it all moves from now to the final correction.

This whole system works completely automatically. This is where we say that these things come and nothing changes in the deed itself. You have the world operating as it's accustomed to, you have a path and all the deeds from here to the end of correction, and you must go through all of them, because your vessels are shattered, and they do need to go through a gradual correction from now until they are all corrected. And to this you need to add your intention and how you relate to what's happening to you. That is our work to be a righteous, to justify all the actions that happen to you.

To the extent to which you can justify these actions, they go on. To the extent to which you are detained and you can't justify an action, you are held back on that action until you gradually start to know it better, all the causes and consequences, and you justify and move to the next action.

M. Laitman: (56:25) So our work is just in hastening the path, but not by us going through a different path, if we agree, or if we all together... Our collaboration on this path is in agreement only. That's it. And this for us is called the action or the deed. That's why the intention is considered the deed. Because you have shattered pieces, each of us gradually goes through this, from the light ones to the heaviest ones, and we need to correct them. What is it to correct them? To feel that he is in oppositeness to the Creator when it comes to intention, and you want to put upon this the intention in order to bestow, and that you want to be more similar to the Creator. By that you correct it. What are you altogether doing? You're changing your intention, and no more. The actions, the deeds, are from above. In truth, there's none else besides Him - He was, and is, and will be. He does all the actions, all of them.

Student: It's all imagination.

M. Laitman: That's it. The wild imagination that I said exists in this world where a person starts connecting all kinds of things that happen to him, causes and consequences. We say, everything comes from above, and we don't need to do any calculations for this. Why did it come to me, I don't know. A new vessel is revealed, and this vessel needs to be felt in this way in me, as a certain better action or worse action in my feeling. Now, I don't know why. It's the structure of the soul. That's how it is. Now, after I respond to it in a certain way, and a new deed comes my way, I start to connect. "Oh, this now happened to me because beforehand it was like that." Or not that it was just ten times back from now it was like that.

Where do I take these connections from? We can know this connection only if I know the whole structure of my soul in connection with all the souls. After all, we're all one body. Then I will be able to know. Only in the final correction can we know such things. And there are the dummies in this world who start to make all kinds of calculations. This is why we don't know anything of the spiritual world, and we're suddenly making all kinds of connections. It's a foolishness that you can't compare it to any other foolishness where a person doesn't even feel how foolish he is. And besides that, it takes a person completely off the path towards correction. He starts engaging only in these connections, in these deeds, which are completely not his business. He starts building, seemingly, the system of Atzilut.

He doesn't know what it is, but he begins building these systems of connections. This is because of that, and that is because of that, and that's because of that. It completely takes him off the path and spirituality and everything, because spirituality is caring for the intention — in the way I relate without knowing what and who and etc., but my attitude towards what is happening. How? In the morning I need to say, "If it's not for me, then who?"; in the evening I need to say, "There is none else besides Him"? By this I take care of the intention, even though it seems to me that all day I'm engaged in actions.

Question (Petah Tikva Center): (01:00:31) It's not clear. If a person reaches a state where he is now condemning the Creator — okay, I feel bad, He sent it to me and I feel bad, I disagree with it. What is it that you now said, that he needs to shift to find the reason somehow for this thing and justify the Creator? What does it mean to find the reason? We say we shouldn't connect these things.

M. Laitman: No, no, no. If I receive something from above, first of all, if I feel myself and catch myself in the fact that I feel something — I feel something — suddenly I also am reminded that that thing that I'm feeling, I probably received from the Creator. That I received it from the Creator, I feel that what I received from Him, is it good or bad? And if I feel that I received good or bad, together with that, I feel that I received it from Him or not? Maybe I feel in the phenomenon itself bad. When I am reminded that I received it from Him, maybe it changes in my feeling to good, because by that I start to see a certain purposefulness in it, that there might be a justification to this. Yes? Now, the question is, so what do I say in this? What am I saying? I'm saying, "The Creator slapped me right now and later He'll pay me for it." Is this approach, and such an attitude to the Creator, is it justified? Is that considered that one's providence is good? Or do I need to come to a state in which I will truly feel it as good, meaning that there is no bad in His world? Yes? That is, I need to reach a state in which I never feel bad. Because if I feel bad, then — I understand this, don't understand this, feel or don't — I am condemning Him. The bad feeling itself says that the one who gave me this feeling is bad. So now this means I have to make a calculation. I want to feel myself good — for me to have good, or for me not to say about Him that He's bad. And so on. And there are scrutinies here. There's a restriction a person goes through. What's the restriction? Where I don't care how I feel, as long as my attitude towards Him is certain, that my attitude to Him will be good. And then he really starts to go through this inversion. It's not important to me how many bad things come upon me, I will feel myself good in them. Otherwise, how can a person enter a state of wholeness and eternity?

Until Rabbi Akiva came to the point where they're, you know, scratching the skin off of his body, and he says, "Hear, O Israel." The nation thinks that they did to him — I don't know. What did they put some anesthesia there? How can he say such a thing? How can he say, "Hear, O Israel- meaning the degree of eternal love with the Creator and adhesion with Him? If a person feels such pain, how can he say such words? But rather, he reached such a degree where the light, the final degree of Malchut, truly departs from him, separates from it, and adheres it to "Hear, O Israel," to Shema Yisrael, and to in order to bestow. From his face they're de-skinning him, they're peeling his skin off. Really, from the degree of Hochma from the upper three of Hochma, GAR of Hochma he reached such a correction.

Question (Petah Tikva Center): (01:04:36) What happens if a person feels bad? He realizes that it comes from the Creator, and that makes him feel even worse. So what does he do in such a state?

M. Laitman: Look, we go through all kinds of feelings in accordance with all kinds of intentions like one big salad, and we don't understand how, and in what way, and in what order it comes to us.

Student: So simply just to relate it to Him, it doesn't matter if it's bad for me or good for me.

M. Laitman: Now, what will come and what scrutiny will come, it'll come, as long as you are alert, attentive to your relationship with the Creator in accordance with what you feel and in accordance with how you relate to Him.

Student: The thing is that it feels as though there's no development, like I'm never supposed to actually do something.

M. Laitman: That is your action. That's your deed. That scrutiny, and determining what the state is- is the action. There is no other act. All the rest of the actions a beast can do. This is what an Adam- a person- a human does. In this, you constantly want to scrutinize the relations between you. That is Adam. All the rest of your things, your entire engagement with the whole world, with yourself, with everything besides the scrutiny of relations with Him is not associated with eternality or with spirituality. It's associated with the measure in which you can build upon them a relationship with Him. That's it. The work is altogether concentrated upon one point. And if a person is constantly at this, he starts to enter this path. Just like he says there in the letters, where he says, "I, and my Creator, and the deed that I'm having right now, where I determine whether it's for me or for Him and the relationship between us — that is precisely my direction towards the goal.”

Student: I don't quite understand. How does a person seemingly not fall into a state of below reason? Thank God, thank God! Also, what does it mean to look at it in a purposeful manner? What should I look for in a purposeful manner?

M. Laitman: The problem why Kabbalah is called the wisdom of the concealed, the concealed wisdom is that until we build within us certain discernments we don't understand what we're talking about. Once I felt sweet, once I felt pain, once I felt moist, cold, narrow, sorrow, something, sadness. So from my feelings, I already have records, and I can understand another person who does so, who explains to me this way, plays for me, shows me. So, in accordance with this I can understand him. If I never felt, then I don't know what he's talking about. That's the difference. So, the matter of the concealed Torah is that first we need to be equipped with all sorts of discernments, all kinds of impressions, excitements that are not in this world just like that in a person, but rather come to him during the time of preparation, as we're doing now before the barrier.

They come to us from our work in the group, in the study, in all kinds of things, in dissemination, in all sorts of things. We go through all kinds of things, inner kinds of explosions, and from this, we gradually become educated — educated in impressions, in inspirations, in spiritual inspirations, seemingly spiritual, but already belonging to our spiritual development. So to the measure in which we will have these things, then you'll understand more what we're talking about. And if not, then I have a problem explaining this to you, because in accordance with the discernments that you're lacking in depth and in quantity, it's hard for me to build a picture for you. You know how a picture is built; let's say from pixels, yes? From dots. So if you're missing these dots on your screen, the screen is not sensitive. There are only two, three points that I can give you only in these two, three discernments.

So you're saying you don't understand me. Add another 600, or 600,000, or 6 million, or a billion, then you will see how many discernments are in my picture. So, one word can explain everything to you. Do you understand? One sign can give you a distinguishment upon the whole screen with the billions of pixels, and you'll build a beautiful, huge, eternal, perfect picture. It doesn't depend on me. It depends on you. This is where we're saying it all depends on the vessels. The light is in absolute rest.

Question (Petah Tikva Center): (01:10:23) I want to say that what a person sees sometimes, it supposedly goes through all kinds of things.

M. Laitman: And a person, it changes too. Sometimes you have a few pixels, and you can grasp something. Sometimes it's hidden from you. Why is it hidden? They refresh. They refresh. You know, they erase what was before and create a new picture. So, they give you a new picture. They want to add a picture, meaning additional sensitivity. So they can't add additional sensitivity or resolution on the previous picture. They have to erase the previous picture, and then you're confused. You don't know what's happening to you. Then a new foundation comes to you with a few more sensitive points, and then you can see a clearer picture. But in between, you're in confusion.

Student: It's like what we're studying. We always read that He does everything for the good, to bring us to the goal, but we don't really see where He's taking us, what He wants to bring us to.

M. Laitman: Look, my mother told me we will go to the zoo. What is a zoo? I saw pictures before, and I was told many times, and I know that there are these things there. So I have something, at least in pictures, or something. And I know where it is, and we have to drive there, etc. Here, you don't have anything — no connection to the mother. Here, you don’t have anything. No connection to the mother, how to drive there; you never saw it in a picture. You have nothing with which to imagine that it is so. A tiger is a big cat, and you have small cats. An elephant, I saw in a picture. A frog, when I was little, I saw it, it looked like 200 kilograms. We have nothing. You're saying, where is the Creator taking me? You can't see where. The most that you can feel the AHP of the upper one in an inverse way, that is in you in an inverted way.

Question (Petah Tikva Center): (01:13:03) I heard yesterday, you said that the intention is beyond the barrier. Is there some kind of branch here of what an intention is?

M. Laitman: The intention to bestow begins after the barrier. Here, we have a preparation for it. Our period, which can last for many years, is called the preparation period. It's the preparation for the intention. There's something — you begin to think how you relate to the Creator. That's the beginning of the correct intention, or incorrect, never mind. Incorrect intention is called Lo Lishma. The correct intention is called Lishma.

Student: A degree of the righteous, delighted in mercy. Is that the same thing?

M. Laitman: Righteous, and Chafetz Chesed, delighted in mercy — let's say it's the same. There are many determinants in.

Reader: Let's share our impressions from the lesson. What from it are we taking to implement and attempt? Whatever comes, comes.

Song: (01:20:28)

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