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

Daily Morning Lesson. January 22, 2026

Reading of the Article in the Ten

Rabash. What It Means that the World Was Created for the Torah

Part1: Recorded lesson - March 23, 2003

Reader: Dear friends, in the first part of the lesson, we will learn a lesson by Rav from March 23, 2003. We're going to read “What It Means that the World Was Created for the Torah.” We're going to read it together in the Ten. Tens that finish ahead of time are invited to start the workshop about the main points in the article. 

Reading: (00:38) What It Means that the World Was Created for the Torah

Article 3, 1990

RASHI brings the words of our sages about “In the beginning [God] created,” “for the Torah, which is called ‘the beginning of his way,’ and for Israel, who were called ‘The holy of Israel, his first crop.’”

We should understand what it means that “The world was created for the Torah.” “Torah,” simply put, is the King’s commandments, who commanded to observe them. But are the King’s commandments lacking, and want to have someone following them? Do they have feelings?

We can say that the King wants His commandments followed. But this pertains to a flesh and blood king, who wants to command them and enjoys this. But we cannot say this about the Creator, that He wants to be given respect and that they will keep what He commands them.

Also, we should understand what our sages said, that the world was created for Israel, meaning not for the Torah. Therefore, we should understand if the creation of the world has two reasons or is it one reason, meaning that both point to the same thing.

It is known that the reason for the creation of the world was His desire to do good to His creations. In order to carry out the perfection of His deeds, meaning so there would not be shame, a Tzimtzum [restriction] and concealment were established, so the delight and pleasure would not shine unless the receiver has the intention to bestow. Otherwise, there is a concealment of the face of the Creator. For this reason, we were given the commandment of faith that He leads His world as The Good Who Does Good, whereby the commandment of faith in the Creator, and by observing the Torah and Mitzvot [commandments/good deeds] on the basis of faith, the matter of shame will be corrected.

However, because of the creation of the creatures, who were created with a desire to receive for themselves, the creatures cannot achieve a degree where all their actions are for the sake of the Creator and not for their own sake. This is why the will to receive is called “evil,” and one who walks in the path of this evil is called “wicked.” The will to receive for one’s own benefit is called “evil inclination” because all it depicts for one to do is to do everything only in a manner of self-reception, and this harms a person.

This means that this is the only reason why a person cannot obtain the delight and pleasure that the Creator wishes to impart upon the creatures, since there was a correction on this quality, called “will to receive for oneself,” since the will to receive is opposite from the Creator, whose desire is only to bestow, while the will to receive cannot be a giver.

In order to have equivalence of form, meaning that while a person receives he will be able to aim that the reception will be in order to bestow, this is already considered that he bestows. This is called “equivalence of form” or Dvekut [adhesion], since in spirituality, equivalence is called Dvekut, although in the act he is receiving. This is called “receiving in order to bestow.”

However, how can one achieve equivalence of form? Since the Creator created this will to receive, how is it possible to revoke the nature that the Creator created? There was a correction on this that while it is impossible to revoke the nature of the will to receive, an intention to bestow is added on top of it. It follows that the will to receive, meaning that a person sees something from which he can enjoy, remains. In other words, a person still enjoys in the end, but with a different intention. This is called “receiving in order to bestow.”

However, how can one have a different aim than to receive for his own benefit, but rather for the benefit of the Creator? Our sages said about this, “The Creator said, ‘I have created the evil inclination; I have created the Torah as a spice.’” In other words, through the Segula [merit/virtue/remedy] of Torah and Mitzvot, a person can obtain the desire to bestow. This is the only way by which one can be rewarded with vessels of bestowal, and our sages said about it, “The light in it reforms him.”

It follows that through the Torah, a person will obtain vessels of bestowal, and then he will be able to receive the delight and pleasure that the Creator wants to give to the created beings. In this respect, the Torah is called “613 counsels,” meaning 613 tips by which one is rewarded with vessels of bestowal.

Afterward, once he is rewarded with vessels of bestowal through the Torah, he must receive the delight and pleasure that is found in the thought of the Creator. That delight and pleasure is also called “Torah,” meaning that at that time, the 613 counsels become 613 deposits. This means that in each Mitzva [singular of Mitzvot] there is a special light.

This is as it is written (“Introduction of The Book of Zohar,” “General Explanation for All Fourteen Commandments and How They Divide into the Seven Days of Creation,” Item 1), “In Torah and Mitzvot there are ‘We shall do’ and ‘We shall hear,’ as our sages said, ‘Doers of His word, to hear the voice of His word. In the beginning, they do, and in the end, they hear.’ When observing Torah and Mitzvot as ‘doers of His word,’ prior to being rewarded with hearing, the Mitzvot are called ‘613 counsels,’ and are considered Achor [back/posterior]. When rewarded with hearing ‘the voice of His word,’ the 613 Mitzvot become Pekudin, from the word Pikadon [deposit], for in each Mitzva, the light of a unique degree is deposited.”

According to the above, we can interpret what we asked, What does it mean that the world was created for the Torah? Does the Torah have feelings, that she should feel that she needs someone to observe her? We also asked, But elsewhere, our sages said that the world was created for Israel?

The thing is that both point to the same thing—that the reason for the creation of the world was His desire to do good to His creations. It is written (Midrash Rabbah, Beresheet) that when the Creator wanted to create Adam HaRishon, the angels objected to this saying, “What is man that You should think of him? Why do You need this trouble?” The Creator replied to them that it is like a king who has a tower filled with abundance but he has no guests.

It follows that man’s creation was in order to do good to His creations. This is why they said that the creation of the world was for Israel, who are called Resheet [beginning]. Yet, what is the delight and pleasure that He wanted to give them?

Our sages came and told us that the delight and pleasure is the Torah. That is, the creation of the world was for Israel to receive and enjoy the delight and pleasure found in the Torah.

It follows that when they said, “The world was created for Israel,” and when they said, “The world was created for the Torah,” it is the same.

However, here we are speaking of the receivers, which are Israel, and here, of what Israel receive. That is, one speaks from the perspective of the Kli [vessel], and one speaks from the perspective of the light. Yet, they are both one—light and Kli.

However, we should interpret what they said, “The world was created for the Torah,” in two ways: 1) The Torah is regarded as 613 counsels, 613 tips for subduing the evil, as it is written, “I have created the evil inclination; I have created the Torah as a spice.” That is, through the Torah, the evil is corrected because “the light in it reforms him.”

In this way, we should interpret what our sages said (Shabbat 33), “Were it not for My covenant day and night, I would not place the ordinances of heaven and earth.” They interpreted “day and night” to mean the Torah, as it is written, “And you shall reflect on it day and night.” In other words, were it not for the Torah, the world would not exist.

We should interpret that through the Torah, whose light reforms him, the world can exist. In other words, it will be possible to receive the delight and pleasure because the Torah will correct the evil in the creatures and they will have equivalence of form by which the flaw of shame will be corrected.

Naturally, if the Torah did not reform, it would be impossible for them to receive the delight and pleasure. It follows that “I would not place the ordinances of heaven and earth,” so everything would be useless.

It follows that here the Torah is regarded only as counsels, meaning tips by which to receive the good.

2) The Torah is considered 613 deposits, which are the holy names. As is said in the “Introduction of The Book of Zohar” (“General Explanation for All Fourteen Commandments and How They Divide into the Seven Days of Creation,” Item 1), “In each Mitzva, a light of a unique degree is deposited, which corresponds to a unique organ in the 613 organs and tendons of the soul and the body. It follows that while performing the Mitzva, one extends to its corresponding organ in his soul and body the degree of light that belongs to that organ and tendon. This is considered the Panim [face/anterior] of the Mitzvot,” which are then called Pekudin.

Now we can interpret what our sages said, “The world was created for the Torah,” meaning that we say that the reason for the creation of the worlds was in order to do good to His creations. That delight and pleasure is found in the Torah, which is called “the names of the Creator,” whose general name is The Good Who Does Good.

The names given to the Creator are only by way of “By Your actions we know You.” For this reason, since they attained from the Creator delight and pleasure for themselves and for the whole world, they named Him, The Good Who Does Good, as our sages said, “Good for himself, and does good to others.” This means that they perceived that they received abundance from the Creator, and also perceived that the Creator does good to others, too.

However, we cannot speak of the Creator Himself, as it is written in The Zohar, “There is no thought or perception in Him at all.” This means that it is impossible to speak of the Creator Himself because we have no attainment in the Creator. It follows that what our sages said, that the world was created for the Torah, and what our sages said, that the world was created for Israel, are the same thing. The only difference is between the light and the Kli. The light is called “Torah,” and the Kli for reception of the light is called “Israel.”

This matter is explained in the book A Sage’s Fruit (Part 1, p 118), where he explains the matter of “the Torah, Israel, and the Creator are one.” These are his words: “Thus, you see that the meaning of the 620 names, being the 613 Mitzvot of the Torah and the seven Mitzvot de Rabanan [lit. commandments of our great sages], are, in fact, the five properties of the soul, meaning NRNHY. This is because the vessels of the NRNHY are from the above 620 Mitzvot, and the lights of NRNHY are the very light of Torah in each and every Mitzva. It follows that the Torah and the soul are one. However, the Creator is the light of Ein Sof [infinity], clothed in the light of the Torah, which is found in the above 620 Mitzvot.”

It follows that “Israel” and the “Torah” are the same thing, except the difference is whether we speak from the perspective of the light or from the perspective of the Kli.

However, the order of the work is that since we were born after the sin of the tree of knowledge, we are already immersed in the will to receive for our own sake, on which there were the Tzimtzum and concealment. For this reason, the order of our work begins in work Lo Lishma [not for Her sake]. That is, when we begin to observe Torah and Mitzvot, we must believe even if Lo Lishma, since without faith, even if Lo Lishma, we cannot work.

Wherever the work is on the basis of faith, it is hard work. That is, only where the reward and punishment are revealed, the work is called “within reason” because we immediately see the results.

But when the reward and punishment are covered and we must only believe in reward and punishment, even Lo Lishma is a great effort. However, this is still not so bad because it is not against the nature of the will to receive for oneself. But if we want to achieve Dvekut, called “in order to bestow,” the body begins to resist with all its might, and it is impossible to emerge from the control of the will to receive without help from above.

It was said about this, “Were it not for the help of the Creator, he would not overcome it.” The advice for this is Torah, since “the light in it reforms him.” Afterward, when he is rewarded with vessels of bestowal, he is rewarded with the quality called “the names of the Creator,” which is the delight and pleasure that was in His thought to give to the created beings. This is the meaning of what they said, that the reason for the creation of the worlds was to do good to His creations.

Reader: Let's now enter a lesson from Rav, from the 23rd of March, 2003. 

M. Laitman: (23:33) We heard an article from Volume 5 of the “Rungs of the Ladder,” which pertains to the verse from the portion of Sanhedrin, “What Is It that the World Was Created for the Torah?” It is written that the world was created for the Torah, the world was created for Israel, the world, the Creator says, the world was created for me, for my name. So for whom was it created? Well, the world was created for the created beings. However, the created beings are those who want to be on a degree of the Creator. One who yearns to be on the degree of the Creator, he wants to be a created being. This yearning, this desire in the created being, that is called created being. Without this desire, all of the other desires are not called for us created beings, because they belong to the Creator, the Creator gives them. We have 613 desires, but in beasts, in plants, there are other desires. In men there are 613 desires, and those 613 desires, they do not belong to the created being, the Creator created them, these are the desires inside of us. The fact that on these desires we can compose a desire, an intention to bestow, meaning that through this intention we want to resemble the Creator, that intention is called created being. This means that the created being is named after the intention it acquires through his labor towards the Creator. So it's not what the Creator gives, it is what the created being acquires. And how do we acquire such intentions? They say that the desires do not change, but rather it is through the light of the Torah. The light of the Torah reforms him. What does that mean? There is general bestowal, which is called “I the Lord,” this is the most internal bestowal. More external than that is bestowal that is called Torah, and this general light of the Torah that influences the will to receive adds to the will to receive an intention to bestow. Meaning it changes the intention from in order to receive to in order to bestow. Then the will to receive, which is called the nations of the world, it becomes Israel, that is the intention from in order to receive to in order to bestow, inverts, transforms to the will to receive from the degree of the nations of the world, to the degree of Israel. So it turns out that our vessel is 613 desires, and we need to correct these desires of ours through 613 intentions. Then in each and every desire, the light that pertains to this desire enters. First, the desires are corrected through the reforming light called Torah. After the desires are corrected with an intention to bestow, there is a more internal light that enters them called “I the Lord.” This is how we attain the holy names in each and every desire. We feel the Creator in a different manner. This is called the attainment of the holy names. So we have 613 holy names that all in all, they decipher for us the general name of the Good Who Does Good. This state is called Israel, the light, and the Creator. Israel means the vessel, which includes 613 organs, 613 desires. The light, that's the light that corrected these vessels, gave them an intention to bestow, or the intention to bestow on its own. And Kudsha Brich Hu, the Creator, “blessed be He,” is an even more internal light that then enters into the corrected vessel that has the intention to bestow. They are one means it all becomes one. This is actually the topic of the article. 

Question (Petah Tikva Center): (29:07) How come the Creator is called the Good Who Does Good? 

M. Laitman: Why is the Creator called Good and Does Good? Because, you know, it really is a question. Nobody knows about it. You agree that He is Good and Does Good? Yes? Yes, you feel so good. Ah, it's written. Many things are written. But do you agree with them? And just to agree like that, this means that whatever we do not attain, we do not know by its name. This means that before there's someone in the world who attains the Creator, and he says that he attained the Creator as Good and Does Good, and that this is the highest name possible. So, before that, we can't say anything. And even if someone attained it, I can believe it through faith, meaning whatever he says, apparently he did feel it, he's not lying to me. Or I could remain in doubt, from where, how does he know, how come? Maybe it just seems to him that he has a good life, so he thinks that this is how it is. This means that before we attain, we don't know anything, and certainly, before such created beings, such as those Kabbalists from among them, who felt that besides this world, there is a higher sphere, a more external dimension, and there, there is a special unique force; after they explored it, and they saw that there are many forces, but ultimately, they all belonged to one thought, even the thought of creation, they even attained it. This is the desire of this force, to do good to us, to the created beings. Before they attained all these things, they also didn't know anything, and no one in the world knew. People were running around to hunt some animal, they live in caves, or maybe they already developed agriculture, or some industry. Who knew it is like that? Only through attainment. So those people attained the highest degree that they could attain. Maybe there are even higher degrees, we don't know that. It all comes out of research. There is nothing here that is just like that, where a book comes down on you from the heavens, but the light comes through the exertion. When you yearn to discover the Creator, a force comes from above, which is called a reforming light; it qualifies your vessels, meaning your inner qualities, in which you begin to feel something which is higher. And what you feel, you already live with that. Those things are called the revelation of the Creator to the created being. And thousands of people, over thousands of generations, attained all of these things that exist above our dimension, whatever we feel, and they wrote it in all kinds of books. So from that the wisdom of Kabbalah was made, meaning a science about the Creator, how to discover Him. And all in all, what they all attain, is that they attain that He created us in order for it to be good for us, so it will be in the future. He is Good and Does Good, and if we attain Him, if we are adhered to Him, if we are similar to Him, equal to Him, then we too are on that same degree, which is called Good and Does Good, His degree. Less than that degree, means less than the Good Who Does Good, and the farther away it is from Him, then it is less and less Good and Does Good, that He is. So we have everything only from people's attainment. What is the wisdom of Kabbalah? The revelation of the Creator to His created beings in this world, you remember that definition by Baal HaSulam. So what we attain in this world, while we live in our body, with our family, with all the problems, all the troubles, and out of the fact that we attain the Creator, that attainment, that feeling, everything that we learn from that is called the wisdom of Kabbalah. It's not that they brought it to us from above, inside some book, or someone went up on the mountain, and he heard it there, between the thunder and lightning. It's as Baal HaSulam writes according to his definition, the revelation of the Creator to His created beings in this world.

Question (Petah Tikva Center): (34:34) Why does he write in the article that good, meaning that He does good?  That He does to me, he discovered on himself, but good to others? How does he know He did good to others? 

M. Laitman: That's a very nice question, meaning, how one who attains the Creator, he can say about himself, the Creator did good to me, He brought me closer to Him, He's truly, He did all the good to me, it's good to me now in this life, but from where do I know that He's also doing it to others? The more a person rises on the degrees of the attainment of the Creator, when he is on higher degrees, he also sees there the future picture, in which all the people of the world should rise to those degrees and become incorporated in the attainment of this Creator who is Good and Does Good. So much so that Rabbi Shimon says about all of Israel, and Rav Elazar, he says even the whole world should attain this degree. And where does he know? Because he feels that in the general end of correction, all human beings, all of the created beings will become incorporated in this name, the Good Who Does Good. So it is only out of attainment. This means that this state is a permanent state that exists, however, you, as you move on these degrees up and down, in each and every degree, you see what is happening with you and with the whole world. On that degree where you are now, you see yourself and the whole world in the form of, I'd be better dead then than alive. On a higher degree, when you cross the barrier, you see yourself and the whole world, how they already begin to be included inside of the Creator, more and more and more. In “The Introduction to the Study of the Ten Sefirot” Baal HaSulam describes to us four degrees, all in all, as a person rises towards the attainment and the purpose of creation. He says the two degrees are double concealment and ordinary, simple concealment, that's before the barrier. And above the barrier, we have two degrees which are the attainment of reward and punishment and eternal love. So he says that above the barrier, when a person begins to rise on the degrees, first he attains the sorrow of the public, to what extent he is already feeling good and the whole public is feeling bad, because they do not actually attain in comparison to what they should attain on that degree. That is, let's say, suppose I'm on degree number 100, so I'm on degree 100 and I attain the Creator as Good and Does Good on degree 100. Not completely, but nevertheless in something which is already connection and revelation. And I also see what on degree number 100, in general, all of the created beings attain, perhaps those who are more or less like me. How we would all live if everybody would be on degree number 100. But in contrast, I feel them the way they are today, practically on the degree of double concealment, even less than double concealment, just like beasts. So from this difference in the degrees, I feel sorrow, it's called the sorrow of the public. When you attain, acquire the sorrow of the public and you regret how come not everyone has this; we have in that the sorrow of the Shechina, that the Creator regrets it, and also these simple people, they also regret it. When one acquires these vessels of sorrow, with them he can rise even higher and do more good to others. And then he's also rewarded with the consolation of the public. He then also rises to such degrees where he can see the future of everyone and how ultimately everyone would enter the attainment of the Good and Does Good. 

Question (Petah Tikva Center): (39:02) How does he do good to others in this degree? 

M. Laitman: Doing good to others is only by you helping them through your actions to also attain these degrees, not to walk on the path of “in its time,” but on the path of Achishena, by hastening it. Here there are two things, two, seemingly two manners of the work. In that, I myself work with the Creator in order to bestow, so by this, I include myself in the whole general vessel. Meaning that as I correct my part, I also correct my incorporation in all the other created beings, and this is from a spiritual perspective. I become included in the general vessel of Adam HaRishon as a more corrected part, and I do it in order to bestow through my corrected part to all of the vessels. Meaning, to create all the other souls that I'm incorporated in to, as we call it, to be reformed, to repent. That's on the spiritual level. On the corporeal level, I write books of Kabbalah, I give lectures in as many groups as possible, and so on, and by that, I also bring people closer, from their external degree, to that same goal. This is the only thing we can do in this world, and this is truly the only benefit that you can do to people. Because the body, nevertheless, ends, it dies, whatever you do to the body, it's…But if you're doing good to the bodies for the sake of spiritual advancement, that by this you help a person to advance spiritually, that's something else, but if it's just like that, for the bodies, the Creator never takes the bodies into consideration. 

Question (Petah Tikva Center): (41:02) Is the good, the quality of Good Who Does Good  that you attain on each degree, is that connected, or is it something else? 

M. Laitman: The degree of Good and Does Good is the degree of the Creator Himself, meaning this is His status. We say that He created the world in order to do good to His creations, that He is good and He wants to do good to His creations. So if you want to attain this, to do good, to reach the goal that He created you in order to do good to you, then you have to reach His degree. There you discover this matter of “to do good,” not before that. Before that you have degrees that are less than that, but not to the extent that He determined it to begin with. 

Question (Petah Tikva Center): (42:05) Where is that degree, actually? 

M. Laitman: That degree is the last degree of the end of correction. That if we correct the vessels, as Rabash now explained in this article, our vessels are called Israel, Yashar El, straight to the Creator, meaning it's not the will to receive, it's the intention to bestow. And our soul includes 613 desires. If on each and every desire we change the intention from in order to receive to in order to bestow, then we become, from the nations of the world, we become the people of Israel, that we belong to Him, as we call it. To correct it is possible through the reforming light. Then, with respect to each and every desire from the 613 desires, there is its light that reforms this desire. It installs on it an intention to bestow, and all in all, all of these lights that reform all of these desires to good, all of these desires to receive to make them good, this is called the Torah. “I created the evil inclination; I created this Torah as a spice.” And inside of the Torah the Creator Himself is concealed. So, if after all the corrections of the Torah we reach Him, we become incorporated in that degree called Good and Does Good.

Question (Petah Tikva Center): (43:41) A person who starts, how does he check that he’s really engaging in Torah and not in some form of illusion?

M. Laitman: If a person attains godliness, how does he know that he attains godliness and he’s not in some kind of illusion? It's a good question. I heard many people, who came to me and said, well you know, I'm already in Ein Sof, and a month later he found out that, not exactly. There are those that, this is how it seems to them. There are also periods in a beginner when he certainly feels that seemingly he's already corrected, but this is truly, in the very beginning. These are illusions that a person is given so he can distinguish between good and bad, a little bit between light and darkness, so he's given all of these things. How does a Kabbalist know that he's not in an illusion? Well, he knows it, but we don't know. Why? Because we exist only in one kind of vessels, only in the will to receive. So, the more I check and I look at myself, for me, it's always less will to receive or more will to receive. Less will to receive is what I call good, I'm already bestowing, compared to a greater will to receive, which is called bad, receiving. We say, he's an egoist, the other one is not, the other one is an angel. The other is also not, but somehow, maybe because of his nature, he doesn't want anything, or maybe he corrected himself a little bit, or he concealed himself, but we are all in that same will to receive, only on one side of the whole of creation, below the barrier. And this is why we can't measure; we don't have light and darkness. We only have darkness, and inside of the darkness, maybe it's a little bit less or a little bit more darkness, the way we feel it. And so our measurements, they're not measurements. This is why, unfortunately, we can't determine anything, to such an extent that we don't even understand that there is something else. One who crosses the barrier, he has two lines, right and left, he has, in order to receive and in order to bestow, and then he has very clear tools of measurement, to such an extent that he's constantly studying himself, and inside of himself, he discovers the Creator. Then he's learning his phases: root, one, two, three, four, in what phase he is, in what place he is, in which form he needs to correct himself, with which vessels, with which lights, all of these things. All in all, attainment means, the attainment is the final stage of understanding. Meaning, after you understand your bearings, what you're made of, and in your whole composition, what clothes; only after all of that, you can go and do something with your situation. Therefore, a person who is already on the degrees above the barrier, he is not wrong, he's not in some illusion, he truly has vessels from both sides. For us, until we cross the barrier, we don't even feel that we are in an illusion. As it is written, “we were as dreamers.” So, when we criticize that state before the barrier, where we are seemingly in some sort of diversion - we have no intellect, no ability to see, like in a dream. When you're in a dream, you breathe, you're a little bit alive, afterwards you will wake up. 

Question (Petah Tikva Center): (48:11) What it says here, that the body resists, greatly resists, when a person truly begins to engage in the path.

M. Laitman: The fact that the body resists, it's a sign that the person is already trying somehow to do something, but we need to see, what does it mean that the body resists? If I need to get up at 5 a.m. for work, to go to some office or some factory, the body also resists it. If I just want to perform some action, even to go to the supermarket and buy food, so I would have liked the food to be already in front of me, even making this movement from my hand, from the table to my mouth, that's also work. Meaning, our body wants to be in complete rest. So, when you feel difficulty in moving, that doesn't mean that you are already doing the work of the Creator, but you are doing the work of the Creator, however, on the degree that the whole world is doing it. Our whole world behaves in such a way, even plants and also animals and also human beings. Through such suffering that nevertheless they need to maintain themselves alive, this power to be alive, their desire to be alive compels them to exert. The desire to be alive, this is light. It's a little bit of light that draws them to be connected to it. And for that purpose, they're willing to exert. So it is work nevertheless, but it's not the work of the Creator, it's not aimed towards the Creator. It's simply the form in which the whole world is advancing in the meantime.

Question (Petah Tikva Center): (50:18) Rabash says that every person who wants to correct himself also corrects souls that are outside of himself. And by that, he accelerates their advancement. In fact, it seems like some sort of a cosmic spiritual internet. So, my question is not about this engagement, but as I advance myself towards correction, so other souls who do not advance, they might detain me, might delay me?

M. Laitman: You are asking about the general connection between the souls in the general process of correction. It's not so difficult to imagine. We belong to the same body called Adam HaRishon. It's ten Sefirot. Each and every Sefira is also made of ten, and another ten, and another ten. It's truly a perfect structure. This structure does not change. Not before he seemingly sinned, and after he sinned and fell from the degrees, and so on. Meaning, all the organs in the body are in their place. They're all working,  they're all active, they're all interconnected. We have to bring back all this activity. Maybe you can depict it this way, that we have to bring back all the activity of every organ and every cell and every connection between them correctly to be in order to bestow. I would depict it differently. There's a structure here, like Adam HaRishon, that is in adhesion with the Creator, the perfect adhesion. And we, as a copy of it, we are in the state that we are, completely not disconnected and not connected, and completely not in line. And each one has to return himself to that same point where he came from, right? Let's say, I'm from a certain bone in the shoulder of Adam HaRishon. Let’s say. Instead of saying that Sefira of Hochma, of Keter, or something of something, I belong to that. So by making corrections, I seemingly bring myself back to that point of adhesion where I'm at. I return, I come back from my current state, back to that perfect state, right? Being the lowest form of copy of this, to this original form, that is in adhesion with the Creator. What do I acquire with that? By that I acquire the feeling of the entire body. I become from a point to a general body and then I attain the Creator in general because I connect to all the other parts and I become, instead of this one individual organ, truly like this entire structure of Adam HaRishon. And certainly, when I make my return, when I return, I seemingly need to attach to myself the entire body of Adam HaRishon, where I am then called the root, the seed around which this entire body is assembled, seemingly structured, connected, and I do it. Someone else takes his own individual Sefira and connects all the other Sefirot  all around it as secondary. And in the same way, each and everyone. Then ultimately everyone connects to a single structure, each one has his own structure, and then that also connects together, understand? It's a certain completion of the connection in a higher degree, and then a higher degree, and even a higher degree. Meaning, we cause the connections, not simply in such a way between the organs, but we also cause them connections on such levels, let's say, to the power of exponentially. This is happening qualitatively, so it's hard to explain it. Certainly, if each and everyone's correction is incorporated in the connection to other souls, that they're already incorporated in him, right, this is called to feel the sorrow of the public, and then to attain the consolation of the public. And certainly, by each one doing his corrections, by correcting himself individually, it causes in each and every part of the rest of the souls an incorporation of his corrected part, right? Individually. And by that, he causes other people, other souls, other individual souls to awaken and to advance.  

Student: What's the correct relation? 

M. Laitman: Now, over the generations, there were many Kabbalists in our world. You could say that they are seemingly the heads or the initiators of these organs, let's say, the general global parts of this structure of Adam HaRishon. They therefore came down from above to this world, and they prepared for us Kabbalah and the method and all those things, and each one worked and corrected by coming down and then going up these pathways, let's say, these general pathways, however many are like that, a few hundreds. We are doing this work specifically from below up. None of us is receiving, none of us remembers things like they did, and we don't get this different attitude. They had a different role, and we have a different role. We truly belong to the work from below up. And what I wanted to say is that when we go up, when we ascend, there are already many trails, many pathways in our ascent that they have prepared for us. And we can use it, like trails and pathways that were pre-paved in advance. I don't have all the words, but what am I trying to say? According to what you asked, there's this incorporation of the Kabbalists in the people in the nation of Israel, and of the nation of Israel with all the other nations, and this incorporation is working all the time, because the general structure doesn't change. Even if you're on this copied version, it has all the details. And when you're sitting now here and you're asking a question here, then there's someone in Australia or somewhere in South America that's starting to awaken from that. How are you connected with him, in what form, and why you and why him? That's already part of the general structure of Adam. 

Question (Petah Tikva Center): (59:09) Could it be an action that works in the opposite way? Let's say, detains my advancement? 

M. Laitman: There are no actions in the world that can detain or delay our advancement other than, how shall I put it, our internal disruptions, obstructions. There are general disruptions called the act of the devil. We'll talk about it another time. This is a force that does not belong, seemingly does not belong to the created beings. Rather, there are such degrees that we must traverse only in a very specific way, in this specific way. It's almost like in Kabbalah we have such idioms, such sayings that we have to interpret them correctly. We see, it's not some Satan sitting somewhere there with a tail or something, God forbid, to imagine such things, cooking something for us. Rather, these are objective forces that belong to reality, included in it, and in truth, they depend on us. They depend on us. Let's put it this way, the way Baal HaSulam writes, that the generation is not worthy, and that is why I didn't succeed in something, or you could say the act of the devil succeeded again, or that these things belong to the totality of the degree in which the Kabbalist is incorporated. That in this degree and in this state, they must cross a certain obstacle in a very unusual way. This is called to be incorporated in the sorrow of the public, that the public is not able to go through it, the Kabbalist has to go through it seemingly together with the public. So, even though he writes a book and he does everything, but the public comes and destroys it, and lowers him, and humiliates him, and instead of taking his Torah he looks at with contempt. It's not that he's doing something to the Kabbalist, but he's just missing the opportunity. And this comes from the incorporation of a person with the public, because this is part of the general structure, and the Kabbalist cannot anticipate it in advance; you cannot anticipate what is about to happen. And even if he knew, there's no choice; he has to continue, knowing that he's going to go through certain unpleasant stages with the public. But there's no such thing; we don't know. There are many tales about Kabbalists who wrote about themselves, that they wrote out of this incorporation with others. About themselves, it is separately, but out of the incorporation with others, they didn't see, did not expect, they could not prophesize these things, not perceive them.

Question (Petah Tikva Center): (01:02:56) I understand that there are souls that are outside of me in the general feeling that they're with the group, in fact they make me accelerate my pace. 

M. Laitman: Ultimately, what the group does for us, it awakens in us additional desire, additional motivation. We don't need anything else. What else do you need? 

Question (Petah Tikva Center): (01:03:22) What is the sin of the tree of knowledge that he writes about in the article? Why are we the results of that, that we come after that sin? 

M. Laitman: This general structure called Adam that the Creator created in such a way that he is in connection and adhesion with the Creator, product of the hands of the Creator, creation of the Creator, he's connected with the Creator as a dot, or as a tiny structure, right? Nothing is lost in spirituality; there's no absence in spirituality. This structure called Adam HaRishon was adhered in the Creator, right? And that's how it stayed. Later, the evil in him was revealed in order for him to correct it and to prefer to adhere to the Creator through his own forces, right? So, revelation of evil is called the shattering of the vessels. The shattering of Adam HaRishon, the sin of the tree of knowledge, it doesn't matter how you call it. So, we are those vessels in which the parts of Adam HaRishon are revealed, those flaws. What is the flaw? That in each and every desire, the intention is opposite to myself and not to connect in order to bestow, that's it. So, we are a result of the sin of Adam HaRishon. Hadn't he come down from his degree, we would still be included together in one point, adhered to the Creator. So, in this way, we are many, many points, and each one, because he's focused on himself, he thinks of himself, he doesn't feel the others, he feels only his “I.” 

Student: So this is how we will reach it after the correction of the shattering? 

M. Laitman: After the correction of the shattering, the “I” of the person connects with the Creator and disappears in it. Meaning, he doesn't disappear, rather his “I” and the Creator's “I,” seemingly, me and Him, we become one.