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

Daily Morning Lesson: February 25, 2026

Part 1: A lesson based on the articles of Rabash

Rabash. Article No. 5, 1989. What Does It Mean that the Creation of the World Was by Largess?

Original lesson date: 10/23/2003

Reader: Dear friends, in the first part of the lesson, we will learn from a lesson with the Rav from October 23rd, 2003, it is on the article, What Does It Mean That the Creation of the World Was by Largess? We will read the article in the tens. Tens who finish ahead of time can start a workshop on the main insights from the article.

Reading: (00:56) Rabash. Article No. 5, 1989. What Does It Mean that the Creation of the World Was by Largess?

Article No. 5, 1989

The first ones explained that the creation of the world was not because of lack, for it cannot be said about the Creator that He is deficient. Rather, the creation of the world was out of largess. That is, as it is said (in Midrash Rabbah, Beresheet), “The Creator said to the angels when He wanted to create Adam HaRishon, and they said, ‘What is man that You should remember him?’”

The Creator replied to them, “What is this like? It is like a king who has a tower filled abundantly but he has no guests.” This is not a lack; it is simply that He wants to give with largess so the created beings will enjoy. A lack is what a person must receive, but cannot receive it. This is regarded as a lack. But to bestow is not considered a lack. Therefore, we learn that the creation of the world because of His desire to do good to His creations was out of largess and not out of a lack.

But one who receives something must have a deficiency. That is, if the receiver wants to enjoy what he is receiving, the receiver must choose only those things he wants. Otherwise, he will derive no pleasure from this. He wants to enjoy but it is impossible. This is what we see in our nature. Moreover, the extent of the pleasure he receives depends on the extent of the yearning. Thus, the yearning for something determines the extent of the pleasure from it, whether a lot or a little.

In order for His desire to do good, meaning for the creatures to enjoy the delight and pleasures, He created in the creatures a desire and yearning to always crave to receive pleasure. If they cannot satisfy the lack for the thing they want, they suffer, and the extent of the suffering from not being able to satisfy the lack also depends on the extent of the yearning for it.

Sometimes, the suffering becomes such that a person says, “I’d rather die than live,” if I cannot satisfy my deficiency. But this is because of the suffering he suffers from his lack. Naturally, when he receives the satisfaction of his need, of which he said, “I’d rather die than live,” what pleasure he feels when he receives the filling!

When speaking of the work, a person must come to such a lack at not having Dvekut [adhesion] with the Creator that he says, “If I cannot achieve Dvekut with the Creator, this absence causes me such torments that I say, ‘I’d rather die than live.’”

This is called a “real desire,” and this desire is worthy of satisfaction. The order of the work is that each time, a yearning for Dvekut awakens in a person, and when he walks on the path toward Dvekut with the Creator, he always checks if he has been granted nearing the Creator. That is, when it says, “And you shall love the Lord your God with all your heart,” does he really love the Creator or does he love himself, as well?

This is as our sages said (Sukkah 45), “Anyone who joins for the sake of the Creator with another thing is uprooted from the world.” This means that he prays to the Creator to help him be able to do everything for the sake of the Creator, meaning that his only aim will be to bestow. However, he also adds a little bit of the aim for himself, as well, which is another thing from “for the sake of the Creator.” “For the sake of the Creator” is to bestow, while he, during the prayer that the Creator will help him, wants also for his own sake, which is another thing from the desire to bestow, the complete opposite.

This is why he is “uprooted from the world.” That is, the Creator created the world in order to do good to His creations, and from this world he is uprooted due to lack of equivalence of form. Hence, each time, he criticizes himself to see if he is walking on the right path. If he sees that he is not, it pains him. But the suffering must be to a great extent, meaning that the suffering is the result of the need.

That is, it does not mean that he should suffer, but he must have a need, and the need causes suffering. In other words, the suffering he suffers testifies to the extent of his need.

It follows that the birth of the created beings with a desire to receive was necessary, for without a desire and yearning to receive pleasure, we would not have the concept of pleasure. Thus, why are we not feeling pleasure when we already have a desire and yearning for the pleasure, and we must labor or we will not be given pleasures in corporeality or spirituality?

The answer pertains to the above-mentioned intention to do good to His creations, as it is written (in the book Tree of Life), in its beginning: “The Tzimtzum [restriction] was in order to bring to light the perfection of His deeds.” It explains there (The Study of the Ten Sefirot, Part 1) that it means that “Since there is the matter that every branch wants to resemble the root, when the created beings receive the delight and pleasure from the Creator, there will be shame in them. Hence, there was a correction in favor of the creatures, that if they receive in order to bestow, there will be no shame during the reception of the pleasures.”

Accordingly, we should understand that if we say that the Creator desires to do good to His creations out of largess, from where do the wicked come? This implies that one who does not want to receive the delight and pleasure is called “wicked,” but why is he called “wicked” if he does not want to receive the abundance, and one who does receive the delight and pleasure is called “righteous”?

The matter of observing Torah and Mitzvot [commandments/good deeds] is as our sages said, “I have created the evil inclination; I have created the Torah as a spice.” Through Torah and Mitzvot, the evil will be corrected. But what is the evil? It is that we cannot receive delight and pleasure because of the disparity, which causes us the shame. Because of the shame, we cannot be given since the shame prevents the completeness of the delight and pleasure. This is why we are not given the delight and pleasure. Hence, they are told, not only are they not given delight and pleasure, but they are also given a name, “wicked.”

We should understand why they are called “wicked” if they cannot receive delight and pleasure. Since the Creator created the world out of largess, it is like a rich man who has everything and does not need a thing. He wishes to give alms giving to the poor, and since he wants the poor to feel elated when they receive the alms giving, and not feel any unpleasantness, the rich person said, “I will give the alms giving, great or small, but on one condition.” That is, the alms giving, great or small, does not depend on the giver, but on the receiver.

This is so because from the perspective of the Giver, He can give much more than the receiver can attain. That is, the receiver cannot know how much delight and pleasure the Giver can give him, since the receiver does not know what is the possession of the Giver. Instead, to the extent that the receiver tries to demand delight and pleasure, according to what he evaluates and understands that the Giver can give him. And indeed, what the Giver has to give to him is also above man’s intellect, and he cannot evaluate anything above his intellect.

Therefore, he must believe that there are things that are more precious and important than what the receiver can imagine, since all the attainments of the lower one are built on a corporeal, external mind, whereas spirituality is built on an internal mind. It is written about it in the introductions: “Each lower world, with respect to the world above it, is like a seed of mustard compared to an entire world.” For this reason, all the giving of the upper one, which we say is a great or small giving, does not depend on the upper one, but on the ability of the lower one to meet the conditions of the Giver. Only to the extent that the lower one tries to meet the conditions, to that extent the lower one receives. That is, if the lower one can place an aim on great giving, he receives great giving.

And what are the conditions that the Giver wants to give, which the lower one should meet? since the Creator created the world out of largess! That is, He is not deficient, so why does He need the lower one to follow His will? It seems as though the Giver does not want to give to him unless He receives from the receiver something in return.

The answer is that the Creator placed conditions at the time of the giving, that the receiver would not receive the alms giving because of the yearning of the receiver, although the yearning for the giving that the Giver wants to give is very strong. Still, the Giver wants that on this reason, he should relinquish the reception and receive the alms giving only because of the pleasure this gives to the Giver, who bestows upon the receiver. Our sages called this, “All your works will be for the sake of heaven and not for your own sake.”

However, we must know that this condition, that the Creator wants everyone to work only for Him, and not for one’s own sake is not in order to benefit the Creator, as though He needs this. Rather, the fact that the creatures work for the sake of the Creator is for the benefit of the creatures! That is, it is so that the creatures will not feel unpleasantness when they receive the alms giving from the Giver. This is why the Giver placed this condition that they must do everything for the sake of the Creator and not for their own sake.

Now we can understand what we asked, Why are those who do not want to observe Torah and Mitzvot called “wicked”? After all, the Torah and Mitzvot were given in order to cleanse Israel with it, as Rabbi Hanania Ben Akashia says. It follows that one who does not observe Torah and Mitzvot will not receive delight and pleasure.

But why are they called “wicked”? This is like a great doctor who comes to a hospital where cancer patients, which is a terminal illness, are operated. He says that he has a cure, and if they take the cure, they will all survive. Moreover, everyone will say that now they are enjoying life. That is, they will say that now they see that it was worthwhile to be born in order to receive these pleasures. And afterward, everyone will say wholeheartedly, “Blessed is He who said, ‘Let there be the world,’” since they will be in a world that is all good.

However, there is a group of people who are not letting the doctor come into the hospital. And when the doctor finally enters, after several pleas, and gives his cure to the patients, this group interferes and insists that they should not take the doctor’s cure. The question is, What name should be given to this group, which does not let these patients heal, since the patients are under their control? And it is so because as long as they are sick, this group has provision, but if they were cured from their illness, this group would have no provision. Certainly, they are regarded as wicked!

From aside, each one understands that if the doctor can punish them for not letting the patients heal, the doctor should certainly do so. No one will even think of saying that the doctor is angry at these wicked ones because they are disobeying him, but the doctor is punishing them for the sake of the patients. That is, the doctor wants to heal the patients out of largess and does not need any reward, since the doctor does not need anything that the patients should give him, but he comes to heal the patients only so the patients will feel good and be able to enjoy life. Certainly, one who sees what the doctor does will not say about him that he is doing something for his own sake.

For this reason, when the doctor says that this group, which does not let the patients take the cure, is wicked and deserves punishment, so that through the punishments they will suffer, these sufferings that the wicked will feel will cause them to stop interfering with the patients so that they can take the cure, as everyone understands that this is for the sake of the patients and not for the sake of the doctor.

By this we should interpret that although the Creator created the world out of largess, and the Creator has no lacks that the creatures can give Him something to complement it, since the Creator is complete and has no lacks in Him, still, because He wants the creatures to enjoy life, He sets a condition that the creatures will receive everything because the Creator wants them to receive delight and pleasure, for by this the delight and pleasure will be without any shame. This is called “the completeness of His actions.”

This is the cure that the doctor wants to give to the patients, who are near death, called “the wicked in their lives are called ‘dead.’” Through the cure, called “desire to bestow,” they will achieve Dvekut, and will adhere to the Life of Lives. It therefore follows that those who do not want the patients to receive, do not let them engage in Torah and Mitzvot, by which they can be rewarded with the cure called “desire to bestow.” In these Kelim [vessels], the Creator can place the delight and pleasure, since when they receive the delight and pleasure in these Kelim, they will not lose the Dvekut called “equivalence of form.” Dvekut means that they emerge from the state of “the wicked are called ‘dead,’” and are rewarded with life.

Thus, what does it mean that this group does not want and interfere with the reception of the cure? With what do they interfere? By not letting them observe Torah and Mitzvot, for by this they receive the cure, which is the aim to bestow. Naturally, it is clear why they are considered wicked for interfering with the reception of the cure. That is, the cure by which they will be rewarded with life is called “desire to bestow.” The forces that interfere do not let them take the cure, called “Torah and Mitzvot,” as our sages said, “I have created the evil inclination; I have created the Torah as a spice.”

For this reason, those who interfere, who are considered wicked, deserve punishments. Through the suffering they will feel, they will stop interfering with the reception of the cure. It follows that everything that the Creator does, meaning the punishments, is all for the sake of the created beings.

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Reader: We will now enter a lesson with the Rav from October 23rd, 2003. 

M. Laitman: (25:45) We heard an article with you from, The Rungs of the Ladder, Volume One, page 25, What Does It Mean That The Creation Of The World was Done By Largess? There is only one good state which is the Creator's state, and because He is good, He wanted to create the created being to benefit him. And to benefit him, of course, He must bring him to the only good state, the only good condition that exists, meaning the Creator's own condition. In order to create the created being which will be like Him, he must be created sentient, feeling, conscious, with wisdom, with fulfillment—everything that exists in the Creator, similar to the Creator. And to attain that state in full, which can only happen from the state opposite this state; therefore, the Creator gave the created being that feeling of oppositeness with all his ability to achieve equivalence of form. In order to assist the created being in achieving equivalence of form, because the created being is found to be in the opposite state, there are two forces: the pulling or attracting force and the rejecting, pushing force. Which are felt in the created being as either pleasure or suffering, respectively, and the created being, through these two forces, reaches the awareness, the recognition that he needs – that it's worthwhile for him  – to advance towards adhesion. Consciously because, otherwise, he summons suffering upon himself; of course, he will advance either way but it will be either through punishments because the general rule is to advance the whole of creation towards the goal. And that will come to him and compel him, or it can be through his own participation. Where if he convinces himself that this is something special, the most sublime thing: being similar to the Creator meaning to be in the quality of bestowal which is opposite to his nature. Then all of his advancement, the process of his correction, and the attainment of the goal, it will all take a completely different form. 

It emerges that the created being exists in that state to begin with, which is called the Good who does good, which is called the purpose of creation, also called, adhesion to the Creator. There is no other state other than that state but as the created being feels it, in order to come to know that state and acquire it in full, the Creator gave him this imagination. That, the created being is in the opposite state, so that the created being by himself will want to reach the goal, study the manner by which he can achieve the goal, reach it, and by himself acquire a lack for reaching that goal. And also examine the means by which to reach it. From all these searches, a true lack will form in the created being for what the Creator prepared for him, the state he's really in. If he has a true lack, to the extent that he has a lack, he discovers his true state until he discovers it in full. That, in essence, is the situation.

Question (Petah Tikva Center): (32:01) This matter of identifying the true state—I'll ask you around the holiday, how does a person basically know his state, what to correct, how to correct, what kind of measurement does he have to know if he's working correctly? You answer that we can barely know, so how can a person as if reset himself to make sure he's doing the right thing or not? 

M. Laitman: How can a person identify his state, to read it correctly, measure it?

Student: And correct himself?

M. Laitman: For that to be a cause for correction? It may be that I measure my desire, my state – my state is called, the state of my will, my desire. I have nothing other than my desire and it doesn't bring me to any decision. I'm in the will to receive and the will to receive provides me with either pleasure or suffering. And, accordingly, I determine if the will to receive is good or bad and I use it or don't use it accordingly. I try to replace it, I try to acquire a different will to receive, a different style to enjoy, to want something different that I could enjoy. What I cannot enjoy, I'd rather not have a desire for that—I'll suppress that desire, that's what a person always does. He always chooses what he can enjoy in the easiest, most effective manner; the least exertion and the maximum pleasure that I can gain, that's our calculation. It's a natural calculation that each one chooses from the functioning of the inanimate, growing, living, through to the function of the speaking degree in us, that's how everything functions on all levels of nature. If I want to advance

and learn how to enjoy more, then I enter various systems, various circles, I learn from other people. I develop my utilization of the will to receive, seeing how much I can enjoy it, how much it allows me to enjoy; how much the society I’m in, the world that I'm in—to what extent do they allow me to enjoy things in a legal way, illegal? Regardless, I'm constantly calculating all the time, and maximum, the maximum is my goal. We see, accordingly, we examine people, we check them, we value them, and it's impossible to demand that a person make any different kind of calculation because this is nature. Why does a person receive punishments from the upper Providence, from the Creator? The Creator created him in such a way, where this is the calculation he will make, you can ask scientists as well – biologists, psychologists, whichever kind – they'll tell you that, yeah, that's the calculation, that's our calculation. So why did the Creator who created us in this way? Why is He punishing us for creating us this way? He's not punishing us, it's not coming—He does not intend it as punishment, rather it comes from the same law, where it's not only the will to receive in us. But there's also a preparation in us of the other force – the will to bestow. We need to start taking that into account, as well, to compel us to start calculating between the will to receive and the will to bestow. To the extent that we don't make this calculation according to our development, according to the degree of our development, we feel suffering. Meaning, if each time we would have awakened ourselves to calculate not only according to how much I want to enjoy but how much I need to delight others, to give pleasure. 

Student: To give to others? 

M. Laitman: (37:12) Yes, to delight others, and if I made the right calculation, the right proportions between me and others according to my development then, I would have been in a good situation where I would not have felt any suffering. Let's say, according to my development, I need to give, let's say, twenty to thirty percent and receive eighty percent, let's say, you understand? This is the measure of my development, then, I develop more and then I need to give more and receive less. And, again, I rise and so on. If I knew that law and what's being required of me, then—and I would follow that law, then I would always feel pleasure. I would feel comfortable, good, because that is the law that's affecting me. Why don't we see this law where we can just calculate to feel good because the purpose is for us not to feel good in the will to receive. Rather, the purpose is for that calculation: how much for myself and how much for others will also, in itself, not be only from the will to receive but it will come, rather, from the will to resemble the Creator, to be like the Creator. The will to bestow, also, isn't the goal, the goal is to become similar to the Creator, like Him. And, therefore, this law where other than to receive, I have to also bestow, that is not revealed to me. Well, I don't want to dive deeper for now. Yes, what was the question, did I answer, no?

Question (Petah Tikva Center): (39:30) The question, the right question is how do I know how to correct, meaning, what should I do, am I acting correctly or not? In what do I need to correct myself? If I bestow, maybe I'm bestowing too little in relation to my development, right? Like you said that a person needs to reach some kind of degree of bestowal which matches his degree of development. 

M. Laitman: Yes.

Student: How can I know the level of my development? What gauge do I have to work with? What ruler which will allow me to know how to correct myself? Maybe I'm acting correctly? Maybe I'm making a million actions which are all incorrect?

M. Laitman: That's very simple: If you truly see yourself, I am the only one in the world and I am towards the Creator, and I have to work towards Him. Then you have no ability to know who you are, what you are, who the Creator is, what He's doing because He's hidden. He's hidden, that means I'm also hidden, so I have nothing towards which to examine myself. It turns out that in such a state, if there's only Creator and created being, there's nothing to do, there's nothing to do. Imagine yourself, there's a created being and there's a Creator, what's next? How will you bring the created being to the degree of the Creator? If the Creator appears, the created being will be completely under His possession, He will certainly do things to bestow, and will never know why, just like the will to receive that governs us. So, we have to be under two kinds of nature – how can we be under two kinds of nature at once? What is in more greater control? I choose it, necessarily; if I myself am built from a will to receive, a will to enjoy, then I either enjoy reception or bestowal. The presence of the Creator, I will also interpret it as pleasure, so I will be either Klipa or Kedusha but both enjoy, which to enjoy? 

Meaning, in order to reach an independent human, the Creator has to hide Himself, if He hides Himself, then comes in your question: How does man who the Creator is hidden from—he doesn't have anyone to measure himself towards, to check himself, to aim himself. There's also no one towards whom to call: Who am I? What am I, right, so how can there be progress, here? Therefore, the Creator, on the one hand, is hidden from the person to not buy the person with pleasures so the person will be addicted to Him. Instead, He positioned a society and, towards society, one cannot be sold or addicted, the society doesn't give him pleasures like the Creator, doesn't give him life and livelihood like the Creator. On the other hand, it's an outside force, outside the created being, the human, that certainly, in relation to society, if he wishes to adhere to the Creator, through this means. By connecting himself to society, bestowing to society, then certainly a person acquires the intention in order to bestow in truth. Meaning, to resemble the Creator in a true manner so he's using bestowing to others so as to be like the Creator.

M. Laitman: (43:30) Again, there are two things. There is an action called, bestowal, and there is a status of the Creator as the Giver. The person who does the action of bestowal upon society and builds his Kli in that and perfects it in becoming like the Creator, he reaches the degree, the status of the Creator. It's like we read in Baal HaSulam's article about the king who wanted to grow his servants, so then what? He did all kinds of exercises with him so that he learns through all those actions what it means to be a king and then he becomes truly like a king. The matter of bestowing is also not the goal – not bestowal, itself – rather, bestowal is a form of external accord with the Creator. If we work in society in order to bestow, since this form is the external form of the Creator towards us, then we are awarded with being like Him, internally, and what is internally, we can't even say but that's what we come to. 

Student: Are my actions sufficient?

M. Laitman: If He would be revealed, you wouldn't be able to do it; if He would be before you, He would just rule over you. And since you are devoid of pleasures—bestowal is not attractive, it's repulsive, it's against. So, correspondingly, you have to make the Creator greater, this ideal of becoming similar, equal to Him. For that, you have to make an action of bestowing in the society, and that means you need the revelation of the Creator. But not in a way that He's revealed as pleasure, but revealed as great in the attainment of the goal. And that gives you force to work with the society; you extract fuel to bestow from that. I confused you. 

Student: No, I'm still trying to understand what you said before regarding how we can reach a state, a state where our work will be without suffering; and our suffering will come from us not working—our suffering comes from us not working on, in keeping with the level of our development and so on?

M. Laitman: Yes.

Question (Petah Tikva Center): (46:55) How can we reach that correct state and identify it and so work without suffering? 

M. Laitman: How can we be in a state where we don't suffer? Many times I gave you this example that I was before surgery. I wasn't afraid of it, I wanted it, I was willing to pay money to the doctor for it, and I just waited. I waited for it, however, a person who doesn't know and doesn't see and doesn't feel this action as an action of salvation, then he runs away from it. He's afraid, he doesn't want it; meaning, it all depends on the level of recognition and awareness of the urgency of the matter. To the extent that the goal is important, you look at all the means for the attainment of the goal as good things. You look at them as a cure that you're expecting, that you're waiting, that you're willing to pay a lot of money for and not as a blow. It's our attitude to our will to receive and the means by which it becomes corrected. This relation transforms within us the feeling of suffering to a feeling of pleasures. All in all, that is the difference, I move from my will to receive to the yearning of being the giver, meaning the will to bestow. Then, all the blows that the will to receive goes through become—I feel them as means to achieve the desire to bestow. And then all these blows seem sweet to me and they're felt as sweet for me a hundred percent. I don't see them as blows or as suffering because that detaches me from my will to receive so I don't feel anything negative in it. Call it psychology, call it however you want but that's what happens with the matter of the will to receive. 

We're talking about all kinds of pleasures, whatever you say, both in the upper world and in this world and in each and every matter. If I connect any feeling I have, good or bad, to in order to bestow to the Creator, to the goal—all that is in favor of that is felt as pleasure. Just understand that the purpose of creation is to benefit the created beings, that we have to reach pleasures—pleasures – and not that we suffer in bestowal. Rather, we will find in bestowal unbounded pleasures. Until we acquire a second nature where we'll have both this and that, you won't be able to understand, to attain what's going on here.

Question (Petah Tikva Center): (51:03) If I advance, as we now said, through blows or through intention, ultimately at the end of my incarnation, is there a difference if I advanced in this way or that? If I reach equivalence of form, is there a difference if I went this path or that one? 

M. Laitman: There's a path of light and a path of suffering; I advance either by blows or by longing to be similar to the Creator. The goal is the same goal, that's what's written, that the store is open and the landlord makes the—the owner makes the calculation, let's say, whether you want it or not, you take from the store, necessarily, in this life. Whether you want it or not, you have to take it, you have to live, you have to enjoy. Then, a person is—what he took is taken from him, whether he took it knowingly or unknowingly, he writes it in The Peace article. What's the difference, he asks there, Baal HaSulam: If it's knowingly or unknowingly, he takes from the store, from this life where there doesn't seem to be any owner, I take and that's it because that's how I'm built. Or he knows that there is an owner and what I take is like a deposit that I have to give back and so forth. He explains all of those matters there and then what follows, what's the difference is what you're asking. The difference is that the owner doesn't care how much you take, the store is for you, it's all for you. There's a reason why it says there, At the end, everything is set for the meal – meaning, it's all built for you to begin with. 

Certainly, you will ultimately receive everything, what's important for the owner is that you relate to all of your shopping in this world, in this store, in a purposeful way, why? Because, in that, you will relate to creation as He does. By that, you build, you acquire His degree and that's the true pleasure of being in His state, that's where He wants you to reach. Without us coming to the recognition of our state and knowing it, now, in our initial state and rise in degrees of awareness of—what is progress? It's degrees of awareness of the degree of the Creator will rise on our own, in our consciousness. There's a reason why it's called, revealing. It's not just experiencing and enjoying, but discovering, yeah, the degree of the Creator bit by bit until we come to His full state. We can't bypass these states, meaning there is no path of suffering of progress; path of suffering means those states in which I still don't want to advance, I haven't found forces to advance. I haven't realized the society is my only choice to advance correctly. So that I'm still under the suffering and this suffering grows bit by bit by bit until the measure of suffering will be such that it will necessitate me to seek how to come out of them. And when I do, I find the way, then, I'm ready to enter a society that forces me and I'm willing to pay it even for it to force me to advance. Otherwise, I'll be under suffering until I realize it's not the suffering that is the problem but my personal yearning, I want it to be. And if I don't have that yearning, that's my suffering instead of beastly blows. And accordingly, I also change the society so that it gives me progress towards the goal, not because of the blows, but because the goal is exalted and so on and so forth. 

M. Laitman: (55:58) Meaning, I cannot advance from state to state by suffering. Suffering in each and every state is only to force me to come out of that state. And if I myself can't do it, then from now on I can begin to think, to inquire, to invest myself in the society that will awaken me, yes? Then, I enter a state where I myself replace the quality of suffering, and rise from one degree to the next. And if I don't do that, then suffering comes as if by itself – that's the whole difference. Therefore, free choice is in the society, meaning something that, instead of blows that will come to me and show me how I need to change – either the blows will force me to change or the society will – so by the society, it's faster, more efficient, and without suffering, you benefit twofold. He explains this to us, that I both shorten the time and, in all my states, I try to resemble the Creator, so I already feel somewhat of where I am in trying to be in connection to Him and in similarity to Him. In that, my entire path is, as if, already to some extent at the level of the end of correction; but it's only if the society gives me the urgency to advance towards acquiring the status of the Creator. If society doesn't give it to me, I'll be in suffering and I myself will not know how to come out and how to change myself, forever. 

Question (Petah Tikva Center): (58:20) So, right now I'm on some degree of the end of correction?

M. Laitman: Anytime that I will try to use the society to advance, I'll find the ability and the forces and the willingness to receive my influence; and influence me in return with the greatness of the Creator. And then the state that I'll feel will be somewhat similar to the end of correction. It'll be somewhat like the kind of the upper world, as it's called. Meaning, the society will give me an awakening from above, external awakening which I don't have. 

Question (Petah Tikva Center): (59:08) How can I check every feeling I have that I go through?

M. Laitman: How can I check every feeling I have that I go through? How can I measure it correctly and be certain that I measure it correctly, I can't. Also, only with respect to the society, society is like a measurement instead of the Creator: if my attitude to it is truly to bestow, and what it requires of me is to bestow to it. If it truly raises the concept of bestowal, which is the greatness of the goal, the greatness of the Creator, to the highest goal and shows me that this is the only thing that's important than anything else, all other states are just lowly. Then with respect to that I can measure myself, my thoughts, my intentions. How do I plan out my time, my life but if I don't have that standard that society brings me, then how will I measure myself? I, myself, will be able to build all kinds of rulers, and measurements, and scales, and I will always justify myself? I have no way to measure myself unless I build some sort of standard that is outside of me, and that's the society. 

So, how will I know how to measure, ask people from outside, everyone's righteous, everyone's bestowing? At most, as you know, I'm not a thief, or we're all thieves, and no one thinks of himself as a wicked. No one, no one can tell himself that he's evil. Why? Because that cancels or hurts his, I, to the point that he can't stand himself, and he can't allow that. When we have such a feeling, sometimes it's a horrible feeling, we somewhat cover it, immediately. So, if not for the society that will always push me, that will awaken me in the right direction, and demand this progress for me and give me the proper measurement of what I need to be – without that, I have no way to advance. 

Question (Petah Tikva Center): (01:01:57) How to relate to the society correctly?

M. Laitman: Also, how to relate to the society correctly? The society needs to help me understand that and give me the forces to change myself. It's all society, it's like the Creator; but in society, there needs to be another ideal that demands this from me. Not that we just bestow to each other, to be a nice, pleasant, beautiful society, like some sort of a club, no. Society has to scrutinize the goal that we do all those things not for our own convenience, here, but in order to resemble the Creator. To reach Him, to adhere to Him, and then we'll succeed. If we don't have this as a goal, we'll fail, like Russia, like the Kibbutzim, he writes there in The Peace article.

Question (Petah Tikva Center): (01:03:14) What data is missing to make a calculation every moment that I'm doing for myself or for the society? Why can't I do this every moment? 

M. Laitman: Why can't I calculate correctly every moment towards the society? Because the society doesn't demand this of me; and why doesn't the society demand this of me? Because I'm not finding the right society, I'm not building it, that's what happens. 

Question (Petah Tikva Center): (01:04:06) You say that basically the society is what gives us the picture of our state?

M. Laitman: The society gives us the picture of our state, the society is everything. It's not me saying, don't blame me, this is what Baal HaSulam writes in his article about free choice. He says that this is actually our only free choice, it's the society, to the extent to which we can build it and establish it correctly for us. To that extent it will serve as all the means that we lack for the attainment of the goal. 

Question (Petah Tikva Center): (01:04:51) Now, when a person looks at another person, he doesn't necessarily see him in its true, in a pure, clean state. He sees it for himself?

M. Laitman: I don't understand you – I'm in society, I see them in various ways, pure, impure, and so on. First of all, Anyone who judges others is seeing his own flaws. I can say that it's because I'm this way. Or maybe they really like that, maybe they're all like me, a little bit, a little more, a little bit less, a little bit more, yes? What does it mean, the society is like that because it includes people like me? No, I'm, you know, about the group of Rabbi Shimon, yes, sitting there in the cave. And not these, these righteous Kabbalists, so how can they help me advance to the right goal? And who knows what the right goal is, yes? Baal HaSulam doesn't talk about this, he says that the desire in the society, which is in general, in general, in a search. Not understanding, not in the right direction, but searching the right goal, searching for the right goal, that's enough for one to advance, correctly. If the society compels each one to bestow upon the society in order to come to resemble the Creator, to reach Him, that sentence, you finish it exactly, and you see that it has to take place. Because you're going to bestow upon the society, and your bestowal is in order to receive, and what kind of bestowal is it? And you don't love them, of course, and they're like you, but you set a special condition here where you say that you're going to exert yourself, invest in order to reach the Creator. And the fact that you're going to invest in them, that detaches you from your will to receive, you don't see anything good in it, yes, anything worthwhile. The Creator disappearing, and you yearning for Him, seemingly yearning, and for that, you're ready to bestow and invest in the society. 

Even that you do to gain benefits from the society, but then you set another condition, where you want to reach the Creator, and He vanishes, and you have no flavor in it, no taste. By that you detach from the will to receive, not only detaching in practice, but wanting to detach. To the extent that through bestowal upon the society, you invoke the surrounding light, you invite it from the Creator, you invite the surrounding light. You, nevertheless, you want to perform some action which matches the act of bestowal, and then the surrounding light works on you. Because by this you enter a measure of adaptation to the light, and this is of course not in practice, this adaptation not in the actual vessels, right, there's no screen yet, no reflected light. But this match is sufficient, this adaptation is sufficient to draw to you the surrounding light, which is called, the reforming light. And if indeed you invest in this – and this depends on the extent to which the society provides you with upliftment, awakening, desire, importance, power, impulse – then accordingly, you will draw so much of the surrounding light, which will reform you, turning you into the Messiah. Well, it will bring you back to the good, it'll pull you back to the good, that's it. 

Reader: We will, let's share the impressions from the lesson, and what we take from it for our work in the Ten. then, we'll move to the next part of the lesson, and before that, we'll sing a song together.

Song: (01:15:10)