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

Daily Morning Lesson: September 17, 2026

Part 1: Rabash. You Stand Today, All of You. Article 19, 1984

Reader: Hello, we're going to learn a lesson with Rav from November 4, 2002, based on the article, You Stand Today, All of You. You can find the article in The Writings of Rabash, Volume 1. Let's read the article in the Ten, we have 27 minutes.

Reading: (00:39) You Stand Today, All of You

Article 19, 1984

The interpreters ask about the words, “You stand today, all of you ...your heads, your tribes, your elders and your officers, every man of Israel.” It begins with the plural form, “You” [plural form in Hebrew], and ends in singular form, “Every man of Israel.” The author of the book, Light and Sun, explains that by using plural form and singular form, it points to the matter of love of friends. Although among you are “heads, tribes,” etc., still no one sees greater merit in himself than in any man of Israel. Instead, everyone is equal in that no one complains about the other. For this reason, from above, too, they are treated accordingly, and this is why great abundance is imparted below.

It is our way to study everything within one subject. It turns out that a person should take upon himself the burden of the kingdom of heaven as an ox to the burden and as a donkey to the load, which are mind and heart. In other words, all of one’s work should be in order to bestow.

Accordingly, if one works in order to bestow and does not wish for any reward in return—except to serve in the holy work without hoping to be given any addition to what he has—he has no wish even for additional work. In other words, receiving some knowledge that he is walking on the right path is certainly a just demand, and yet he relinquishes even that because he wishes to go with his eyes shut and believe in the Creator. And what he can, he does and he is content with his lot.

And he even feels that there are people who have some understanding of the work of the Creator, while he sees that he is completely empty. In other words, many times he feels a good taste in the work, and at times he feels that he is in a state of “Your heads.” In other words, at times he thinks that now he has reached a degree where it is impossible that he will ever decline to a state of lowliness, a state where if he wishes to engage in the work of God, he has to make great efforts to force his body. At that time, what he does is by compulsion because he has no desire for the work, and the body only wishes to rest and does not care for anything.

Instead, at that time he feels that he has already come to know for sure that there is nothing else in the world except to work in order to bestow, and then he certainly finds good taste in the work. And when he regards his previous states, he cannot understand, now that he is in a state of ascent. Hence, by all calculations, he decides that now it is impossible that he will ever suffer a decline.

But sometimes, after a day, an hour, or a few minutes, he descends to such a state of lowliness that he cannot immediately feel that he has fallen from his uplifted state to the “depth of the great abyss.” Rather, at times, after an hour or two he suddenly sees that he has fallen from the highest level, meaning from his previous certainty that he was the strongest man, and he is like any man of Israel, meaning like an ordinary person. Then he begins to seek advice in his heart, “What should I do now?” “How can I pick myself up to the state of Gadlut [greatness/adulthood] that I had before?”

At that time, one should walk on the path of truth—to say, “My current state, being in utter lowliness, means that I was deliberately thrown out from above to know if I truly wish to do the holy work in order to bestow, or if I wish to be God’s servant because I find it more rewarding than other things.”

Then, if one can say, “Now I want to work in order to bestow and I do not want to do the holy work to receive some gratification in the work. Instead, I will settle for doing the work of holiness like any man of Israel—praying or taking a lesson on the daily portion. And I don’t have time to think with which intent I study or pray, but I will simply observe the actions without any special intent.” At that time, he will reenter the holy work because now he wishes to be God’s servant without any preconditions.

This is the meaning of what is written, “You stand today, all of you,” meaning everything you went through, all the states you have experienced—whether states of Gadlut or states of less than Gadlut, which were considered intermediate or so. You take all those details and you do not compare one degree to another because you do not care for any reward, but only for doing the Creator’s will. He has commanded us to observe Mitzvot [commandments] and to study Torah, and this is what we do, like any common man of Israel. In other words, the state he is in right now is as important to him as when he thought he was in a state of Gadlut. At that time, “The Lord your God makes with you this day.”

This means that then the Creator makes a covenant with him. In other words, precisely when one accepts His work without any conditions and agrees to do the holy work without any reward, which is called “unconditional surrender,” this is the time when the Creator makes a covenant with him.

Baal HaSulam explained the matter of making a covenant: When two people see that they love each other, they make a covenant between them that their love will always endure. And he asked, “If they love each other and understand that this love will never leave them, why this covenant? Why do they make this covenant, meaning for what purpose?” In other words, what do they gain by this making of a covenant? Is it only a ritual or is it for some benefit?

He said that the matter of making a covenant is that now they understand that it is in their interest for each to love the other because of reasons they can now see—that each one feels the other and cares only for his well-being—so they make a covenant. And as now neither has any complaints against his friend, or they would not make the covenant, they tell each other, “It is worthwhile for us to make a covenant once and for all.” In other words, if there is ever a state where one will have complaints against the other, they will both remember the covenant that they made when love was revealed between them.

Similarly, even though they currently do not feel the love as they did then, they still evoke the old love and do not look at the state they are currently in. Instead, they go back to doing things for each other. This is the benefit of the covenant. Thus, even when the love that was between them has lost its fancy, because they made the covenant, they have the strength to reawaken the shining love that they had before. In this way, they usher each other back into the future.

It follows that making the covenant is for the future. It is like a contract that they sign that they will not be able to regret when they see that the ties of love are not as they were, that this love gave them great pleasure while they were doing good to each other, but now that love has been corrupted, they are powerless and none can do anything for the other.

But if they do wish to do something for their friends, they must consider the making of the covenant that they had before, and out of that they should rebuild the love. It is like a person who signs a contract with his friend, and the contract connects them so they cannot part from one another.

It follows that, “You stand today, all of you.” In other words, he thinks of details, “Your heads, your tribes, your elders and your officers, every man of Israel.” This means that of all the high degrees that he had, it is now considered for him that he is in a state of “Every man of Israel,” and he assumes that state, as when he was in a state that he considered good. He says, “Now I do my part, and I agree that the Creator will give me what He wants, and I have no criticism.” At that time, he is rewarded with making a covenant. In other words, the connection remains forever because the Creator made a covenant with him for all eternity.

According to the above, we should interpret the verse, “The secret things belong to the Lord our God, but the things that are revealed belong to us and to our sons forever, that we may do all the words of this law.” We should understand what this verse comes to tell us. We cannot say that it comes to tell us that we do not know what is hidden and only the Creator knows. We cannot say that because without the verse, we do not know what is hidden from us. Thus, what does the verse come to tell us?

It is known that there is a thing that is hidden and a thing that is revealed. It means that the active part of what we do is when we can see whether or not we are doing it. And if the body does not wish to perform the Mitzva [commandment], there is a tactic—one can force oneself, meaning that he is compelled to do the Mitzva against his will. It turns out that coercion is relevant with revealed things.

The hidden thing is the intention in the Mitzva. This, one cannot see, meaning what the other one intends while doing. It is the same with the person himself, the one who acts. He, too, cannot know if he is not fooling himself during the act. He thinks that he has no other goal and that he is completely dedicated to the Creator. But with the action, called “the revealed part,” it is irrelevant to speak of a person lying to himself, that he thinks that he is wearing Tefillin [phylacteries] when in truth, it is not Tefillin. Similarly, a woman cannot lie to herself saying that she lights the Sabbath candles when in fact she isn’t.

But with intention, it can be said that one lies to oneself. He thinks that he is working Lishma [for Her sake] when in fact he is entirely in Lo Lishma [not for Her sake]. Also, there cannot be coercion because one cannot coerce one’s thought into thinking what he wants to. Regarding things that belong to emotion or knowledge, a person is powerless. He cannot force his mind to understand differently than it does or feel differently than how he feels.

Now we can understand the above matter—that all that is left for us is the practical part. This is called “The things that are revealed belong to us and to our sons forever, that we may do all the words of this law.” We are commanded to perform the action, meaning it is the deed that we are commanded to do, even coercively.

But as for the intention, called “the hidden part,” in that, no man has any view or governance. Thus, what should we do to keep the hidden part, as well? Here all that one can do is test, meaning examine himself to see if he is truly doing everything in order to bestow, or whether the body resists the aim to bestow. He feels that he is removed from it to the extent that there is nothing he can do alone, since whatever he plans to do, all the tactics to be able to aim in order to bestow do not help him.

It is about that that the verse comes to tell us that this matter of Lishma, called “the hidden part,” belongs to the Lord our God. In other words, only the Creator can help him, while there is absolutely no possibility that he himself would realize it. It is not in the hands of man because it is above nature. This is why the verse says, “The secret things belong to the Lord our God,” meaning that it belongs to Him, that the Creator should provide this force called “to bestow.”

This is why our sages said (Kidushin 30), “Man’s inclination overpowers him every day and seeks to put him to death, as it is said, ‘The wicked watches the righteous, and seeks to slay him.’ And if the Creator did not help him, he would not overcome it, as it is said, ‘The Lord will not leave him in his hand.’”

The matter of seeking to slay him means that it wishes for man to do everything in order to receive, which is regarded as being separated from the Life of Lives. Naturally, one remains a beast. This is why our sages said, “The wicked are called ‘dead’ while they are alive.” It turns out that it is called “death” when his intention is to receive. This is considered separation. To be rewarded with Dvekut [adhesion], meaning to be granted the strength to bestow—to have such a thing—only the Creator can give it to him; it is not in man’s power to obtain.

This is why our sages said, “Man’s inclination overpowers him every day and seeks to slay him, and if the Creator did not help him, he would not overcome it, as it is said, ‘The Lord will not leave him in his hand.’” From what we explained, we can understand the verse, “The secret things belong to the Lord our God, but the things that are revealed belong to us and to our sons.”

Thus, only the act is for us to do, but the hidden part is for the Creator to do.

However, there is still something for us to do about the hidden, so the Creator will give us the hidden part. This follows the rule that everything requires an awakening from below. There is a rule that there is no light without a Kli [vessel], meaning there is no fulfillment without a deficiency. You cannot insert anything unless there is a vacancy, and then you put in whatever you want. But if there is no cavity, no empty place, how can we insert anything?

Therefore, first we should see that we do not have the vessel of bestowal, called “desire to bestow,” and that this is our light. As we explained in previous articles, our primary reward is to obtain the desire to bestow, called “Reflected Light,” as it is said, “The whole reward that we hope for is the Reflected Light” (General Preface to the Tree of Life).

Therefore, if the desire to bestow is called “the light,” then this deficiency, when one sees that he does not have the power to bestow, is called “a Kli.” He feels that this is what he is missing, meaning he sees what he is losing by not having this power called “the power of bestowal.” Hence, his deficiency is built in him according to his sensation. This is called “a Kli” and “a vacancy,” for here—where he lacks the power of bestowal—there is room for this filling to enter. This is called “the arrival of the light into the Kli.”

However, we should know that receiving this Kli requires a lot of work. We have Kelim [plural of Kli], called “deficiencies,” which we wish to fill. They are called “Kelim of self-love,” meaning that we wish to receive fulfillment. These are very important Kelim because they come from the side of the Creator, who created them existence from absence because He wishes to do good to His creations, meaning that He wishes to give fulfillment. Yet, how is it possible to give fulfillment if there is no vacancy in which to place the filling? For this reason, He created these Kelim existence from absence to place the delight and pleasure in them. It turns out that this is the essence of the Kli that the Creator created.

However, because this Kli is called a “desire to receive,” it wished to have equivalence of form, called “Dvekut [adhesion] with the Creator.” This is why this Kli was disqualified from being a Kli for reception of the upper abundance. Now there is a need for a new Kli for reception, which dresses in the former Kli, where only by both—by clothing the will to bestow within the will to receive—will this Kli befit reception.

The previous Kli, called “desire to receive,” came from the Emanator. The lower one has no part in the work of the desire to receive, although everything comes from the Emanator. Similarly, the second Kli, called “desire to bestow,” comes only from the Emanator, as well, and the lower one cannot add, just as in the first Kli, called “desire to receive.”

However, the difference is that the vessel of bestowal must first have a demand from the lower one, who seeks of the Creator to be given the new Kli. This, the first Kli did not have because it came to him without any awakening on the part of the lower one.

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Reader: We will move on to the lesson from November 2002.

M. Laitman (Source Text/Commentary): (27:36) We heard the article, You Stand Today, All of You, from the book of Devarim, the portion of Nitzavim, The Rungs of the Ladder, Volume 3, page 221. And the end of the article is very nice, I'm going to read it again:

This means that as the previous vessel, called the will to receive, came from the Emanator, and the lower one has no part in the work of the desire to receive, but rather everything comes from the Emanator.

That is, the vessel and the intention, it all comes – meaning both the will to receive and the intention in order to receive – it all came from the Emanator.

Similarly, the second vessel, called the desire to bestow, comes only from the Emanator as well. And the lower one cannot add, just as in the first vessel, called the desire to receive.

Meaning both the desire to receive, in order to bestow, it also comes entirely from the Creator.

However, the differences between these two vessels,

What does that mean? What do we add here actually?

Is that the vessel of bestowal must first have a demand from the lower one, who,

For this vessel. He, the lower one,

Seeks of the Creator to be given this new vessel.

Whereas the first vessel, the will to receive, in order to receive,

Came without any awakening on the part of the lower one.

The awakening, the recognition of evil, and the choice and the request, this is what is required of us, not the vessel, itself, of course. We need to know that when we examine the qualities of the will to receive and then the will to bestow, the qualities themselves are holy, both this and that, The Lord has created one opposite the other. The Lord has created one opposite the other, meaning both this and opposite that, and both of them are holy in His eyes. But a person should choose. And a person chooses, and it's with respect to the person, that it could be holy or not holy. It could be the Klipa, the shell, or Kedusha because on the side of the person, there is only the possibility of, I will have it or He will have it. Outside of the person, there is no shell, no Kedusha, is this clear? In nothing in the world, there is no bad or good, but it is only with respect to how I use it, for myself or for the Creator.

Question (Petah Tikva Center): (30:22) How can you obtain the deficiency to bestow?

M. Laitman: How can you obtain the deficiency to bestow, it's a question! If you have some question, then you now have to go back. That is, the goal is that I will have a desire to bestow, besides that, nothing is required of me. That is, if I will have a desire to bestow to the Creator as He has a desire to bestow to me, then we will be adhered at the end of correction, right? What is the state that I need to have in me before that?

Student: Well, maybe a person tries with all his might and he sees that he can't?

M. Laitman: No, before the point where I want to have it, I need probably to have the understanding that I don't have it, I don't, right? Now, if I don't have it, there are two possible things here: either that I don't have it and I don't care that I don't have it, let's say; or I'm even very pleased that I don't have it. Let's say, I don't know, some disease, right, what do I need it for? Or it's something, it's not too bad, let it be, or maybe if I do have it, let it be, you know, as they say. Or that I'm dead and I can't do without it. That is, there are degrees in how much I must have it, that's it.

Now, before these degrees of how much I need to have it, there has to be at least some recognition, some awareness that it's worthwhile, where would I get that it's worthwhile, I don't know. Before that, I have a state where I'm completely not in that. I don't understand it. I'm entirely in the opposite. This means that I need to somehow taste and know that this thing is worthwhile. Just by the rumor, by seeing it from afar, I don't know what it is, that's not going to help me. I need opposite my will to receive whatever I have now, right, what do I have now? A desire to receive a certain spectrum of pleasures called this world, a certain quota, right? That I'm being given all kinds of pleasures, right? Food, rest, sleep, sex, children, right, for children, right? So beastly, pleasures and then pleasures of honor, knowledge, money, right, that's it. This is the entire, this whole variety of pleasures is called this world. And they give it to me, right, so I need to know that opposite that it's worthwhile for me to replace them with pleasures that are called spiritual. Spiritual means in order to give, to bestow.

So the fact that I discovered that I do not have this desire to bestow, that's not enough for me, I don't care that I don't have a desire to bestow. I don't see how much I lose if I do not have the desire to bestow because all of my measurements are inside the will to receive. If I know that from this I lose that much, and from that I lose that much, or from this I gain that much, and from that I gain that much. Then I weigh, I measure within my will to receive what's worthwhile. And accordingly, I make the calculation, I deduct one from the other, I see what is the surplus. And according to this surplus — let's say, spirituality is four times greater than corporeality, or ten times greater than corporeality. Accordingly, I start to yearn for spirituality four times more, or ten times more than how much I yearn for corporeality, so how will we do that? I must weigh, I must measure this in my will to receive, right? Well, first of all, if the Creator will be revealed, that He is great, and it's worthwhile for me. I will feel that being next to Him, I'll feel that the gain, the benefit. Being next to the Great One, belonging to the Great One, favoritism, all kinds of things, what I understand in my will to receive. Well, accordingly, I'll make the calculation, and I will want to exchange one for the other. This means that I need that what is hidden from me now will be revealed, and then I will make the comparison, and accordingly, I'll be able to work. So the problem is, why is it not revealed?

Question (Petah Tikva Center): (35:13) I don't know, when a person doesn't look at this thing, doesn't ask of the society, maybe he doesn't see it as important?

M. Laitman: You're saying maybe it's not revealed because they require of us that we will demand it to be revealed. I don't care so much if it's not revealed, I'm afraid, my will to receive is afraid that it will have a problem, that it will truly have to invert itself. Second, if I have to ask for something to be revealed, then in order to ask for it, I need to have the deficiency for it to be revealed. From where will I take this deficiency that this should be revealed, what do I lack now so that this needs to be revealed? This means that there has to nevertheless be some kind of an understanding and perception that something that is out there is something which is good, some salvation compared to my bad state, right? Nevertheless, we have to begin from something, so we begin, we start from the point that we study and by that we awaken upon ourselves surrounding light, and then we get the grace of Kedusha, of holiness, and it starts to attract us. The other things, we can get them only from the society.

Student: So, it's like a person needs to see that he's in a state where he only receives, that they're only giving to him. He has to feel shame from that, he has to see that only this is what he wants. He can't attain it. It's like many stages a person has to go until he has such a deficiency?

M. Laitman: All the things you have to go through, all of these stages, Rabash says here, they do not belong neither to the will to receive nor to the will to bestow. They pertain to your decision: which of them do you want, that's all. So these things that you have to scrutinize, if you're saying there are many of them, they are precisely the vessel of your soul. It's not the will to receive, which is the vessel, nor the will to bestow, but rather these discernments that you now gradually collect, you gather them bit by bit, they are the vessel, it seems to us that the will to receive is the vessel. No, you can have a very big will to receive, but he says the following: that there is a very big will to receive. Let's say it's a desire to receive gravel, and there is a will to receive, which is a desire to receive diamonds – these are stones and these are stones. Gravel, they bring it in these big bags, you saw it on the street, they dump them there, nobody runs to steal them, to get hold of them! They just stand there, right, you saw these big white bags, sacks. Diamonds, they don't bring them in such sacks yet, right, and they don't just leave them like that on the street. And the difference between this and that, in truth, is how precious it is for us, there is nothing else here, right, how precious it is for us. So all of the discernments, this is what they do, they make the gravel into diamond for you. That is, the will to receive in itself, it's raw, it does not change; you, through all of these discernments, insert into it, what do they do with diamonds, what do you call that?

Student: Polishing.

M. Laitman: Polishing, no, not the polishing, you make many sides, right, many sides, what do you call it?

Student: Sides, surfaces.

M. Laitman: Not many surfaces, okay, you see from one stone, you make many, many such discernments. And then it begins to be – this is how you also check how expensive, how precious it is, so what do you do with that? That you make all of these discernments and these sides there, these surfaces. By that you create many discernments, and then it becomes precious, expensive, unique, special, rich in discernments, in details. This is the will to receive, if you don't put any details into it, it's just a will to receive. You know, everybody knows that there is bread and meat and water and vegetables – what else do we have to eat, right, four or five things. And how many tastes you have in that, and all kinds of things, and this and that and this and that, how many can you discern? It all comes from, all of the uniqueness comes from the most subtle discernments.

Look at wine, there is a bottle of wine that costs a million dollars and there's another one that costs two or three dollars, what is the difference? And if you give it to somebody who doesn't understand it, he doesn't care about it at all. This is the difference between this world and the next world, that nothing changes. You, through the discernments that you collect, you begin to see, instead of this world, bit by bit, the spiritual world, you begin to see Ein Sof. This is what it says, that even today, even now, everyone is engaging in the work of the Lord, and at the end of correction, completely, fully; however, they don't feel it because they lack discernments.

Question (Petah Tikva Center): (41:19) Maybe there's a way to make it practical, something that will bring us to this, will advance us to this? How can we do it?

M. Laitman: First of all, we need to do it in our inner work and we can accelerate it through the society, these are the two things, me and the society. It's like a laboratory. I can do it quickly.

Question (Petah Tikva Center): (41:55) I see that when someone is in a descent, he doesn't have the energy to want to enter bestowal, he doesn't have the strength to ask for it. The state that I see today, with you know, along with development and this polishing that you're describing. During the descent, you also develop the ability to ask, to enter bestow during this descent? Or during the descent, it's simply death and there's no way to do anything?

M. Laitman: No, it's both the ascents and the descents, we don't really, we shouldn't really get into it. But they both operate in such a way that they build the vessels in us, we can't say that the descent only builds the vessels. The ascent also builds the vessel, the difference, the gap between them, the discernments, distinction between them, this is what gives us these discernments.

Question (Lithuania): (43:19) What's a new vessel?

M. Laitman: The new vessel is exactly those discernments you asked about, that is, this is the vessel, not the will to receive nor the will to bestow, they're just foundations. Both this and that are really under the governance of the Creator and there's nothing in it from the created being, and the created being cannot run away from them. He can ask to make a restriction on the desire in order to first establish – no, let's say to acquire – in order to first acquire an intention and correct relation. But in truth, he has no possibility to truly control the desire, but only through his intention, to which side he is going to use it. Therefore we truly, we ask which Creator did He, how come He created the Kedusha, He created the Klipa, the shell, He did not create neither the Kedusha, holiness, nor the shell. In the will to receive, we have no Kedusha or Klipa. The person only discerns it according to what he uses it.

Student: What is this polishing, the person has to see in the desire?

M. Laitman: The polishing on the will to receive is how many discernments in using it towards the Creator, you find. That is, as much as I see in it all kinds of discernments, and as much as I understand that He will enjoy it more by me giving it, giving Him this and that, and this and that. And through this and that, and this and that, and the way He enjoys from this and from that, like this, like that. This is considered that I'm polishing the gravel, and I make it into a diamond, by that, I build a vessel, a vessel that is more fine, it's greater. In spirituality, the size, the magnitude depends on the discernments, only the discernments. Otherwise, it could be a huge still, like this whole universe, it's all rocks. And there's nothing besides that, and compare it to all of these rocks, look how much we have vegetative, and animate, and speaking in the whole universe, only on our planet Earth.

Student: When you need to see in different ways, why is it precious, why is it worthwhile?

Question (Internet): (45:52) What comes from the side of the created being?

M. Laitman: From the side of the created being, as we now said, come the discernments. This is what he says here at the end, that the lower one has nothing to add, just as in the first vessel called the desire to bestow. However, the difference is that in the vessel of bestowal, we must have a demand from the lower one to give us the new vessel. Because the demand for bestowal, that has to come from the side of the lower one. So, my intention, I need to have this intention, what is that intention to bestow? It's a request to use the vessel of bestowal.

Question (Petah Tikva Center): (46:44) But Rav specified also a different intention, that's not, that is also not on us?

M. Laitman: He’s telling us the difference is that with the vessel of bestowal, there first must be a demand from the lower one. It's not that, but what he says, The demand from the lower one. He asked the Creator to give him this new vessel, the vessel of bestowal. The demand, that has to come from the side of the lower one.

Question (Petah Tikva Center): (47:18) I want to ask, he says, on page 226:

Only the action belongs to us to do, and the concealed part is on the Creator to do.

So as if?

M. Laitman: Yes, the deed that we have to do is to ask, and the hidden part, the way the Creator does it, that's upon Him, because it is creation in and of its own right. We do not get involved in that.

Student: So, what do you need, that the vessel will be empty all the time?

M. Laitman: That there are no intentions, no discernments, just like that, simply dead. Meaning alive in corporeality but dead in spirituality, but you feel that you are dead in spirituality. If you talk to a person on the outside and he's alive in corporeality, and he thinks that this means also alive in spirituality. You have another part of your life where you feel that you are dead. For him, this part does not exist at all, that's why he thinks he's alive, so there is a difference between you and someone who's on the outside. Now there's a clear distinction that in spirituality you're dead and you want to revive yourself, that's very good. That is, now you also feel that you don't have the strength, and you don't have a desire to revive yourself. That, too, is a discernment you have to go through; that on your own, if the Creator would leave you and not give you the awakening from above, you can't even think about it. You can only determine that you're dead but also your attitude to this dead, you don't relate to it like dead, it's like this, like that. No, let it be so.

Student: Just let it go, it will pass?

M. Laitman: This is what you feel, that you don't even care, this is what you feel, you don't even care about staying in it, that's exactly the state of being dead. If you were to relate to it differently, in a negative way, you were upset or something, then you would be alive, even in a negative way but alive, like that, this is exactly the attainment that you're dead. It's very good, it's very good, it's a good discernment!

Now, how to get out of it? This is why we were given two worlds, what does it mean two worlds? That in the desire to bestow, I'm dead, I don't care, just the Creator, I don't care about anything. But I exist in a beastly body, and in the beastly body I can perform certain actions. So, now I'll go and wash dishes in the kitchen or do something else and by that, I'll acquire desires, thoughts from the others who are also doing it, and I'm working for them. So from them, I will grasp these thoughts so it's important, where do you wash the dishes, in the restaurant next to you or in our kitchen, right? And by that, you grasp from our guys the desires, and then you begin to be alive again. Or there are states where you cannot perform even the physical actions, and then the society has to take care of you. So, they have to come to you and shake you and obligate you in something, that's it, what does it mean to obligate you? They will not be able to even awaken you, even in that, there is a state where you can kill me, but I cannot move, there is such a state also, right? So then they have to sit by your side as though you're dead, perform the Shiva, have a L'chaim for the upliftment of your soul – yes, yes, that's exactly what we're talking about. Do everything that the living people do for the dead, and by that they'll revive you. Right, there is something to that, right?

Question (Petah Tikva Center): (51:33) Where a group in the state where one is dead, they were not together, also it makes sense that if a person is dead, he doesn't know he's dead, there's a trap here?

M. Laitman: So, in the group, you have to look, right?

Student: But the group itself might be dead.

M. Laitman: The group can also be dead. That's in the hand of the Creator. If the entire group, that's, that's in the hand of the Creator, then here no one can help you. It's only Him, then.

Student: But if it's a person?

M. Laitman: But if it's a person, first of all, the friends have to take care of him, you can't trust the heavens. And if it's the entire group, that's a very bad state, you have to be careful, very careful. Or other groups, so one group relative to another is like one person relative to another but you have to be careful. If that's the state in the group, and there's no one from the side, not one person, but another group on the side that can truly awaken this, it's not good. Let's say something is not good with the Moscow group, so they write, and I'm already thinking about this, that I can pass it here, and we'll talk about it. And we'll feel sorry for them, and connect with them somehow, and so on and so forth, this is an addition for us and an addition for them. We receive deficiencies from them, despairs; we give them our forces of awakening. Do you know what kind of tremendous gain for both of us? Instead of going through this entire process, and instead of them going through the entire process, we accelerate, we hasten the path for both of us.

You know, also in the body, let's say a sick part in the body; if it were by itself, and the entire body wasn't working to heal it, the person would die. Imagine a part in the body is flawed, there's pus in it. If it's only that, it cannot heal, maybe rather there's a system that spreads all the toxins in the body, and we think it's not okay. Medicine also doesn't understand it quite so much.

Student: Concentration?

M. Laitman: It's taking care of it in a smaller, smaller dose, right? And then you'll be able to do it, to do it there, to move fresh blood, clean blood down there, and all the healthy parts of the body take care of the sick part, otherwise, certainly the person would die. If that part of the body would remain as it were by itself – only in the case of cancer, we wish to isolate this part because it's beyond correction. These are cells that start to devour themselves, right, they multiply in order to receive all those cells. They give nothing to the body, they simply spread out with a bad purpose, right? They spread out to eat and devour the body, they don't give and receive from the body like regular, normal cells. So we want to isolate them, the best treatment is if we could somehow isolate them inside of this capsule inside the body, in some envelope inside the body that would not disturb because you cannot take care of it, you cannot heal it or correct it. But all the rest of the diseases, that they're not so relatively bad like cancer, we can heal the matter from such an infection. So, that's how it is in the group with the people inside of them, one is sick, one is healthy, and only this way you can do it. Even now that we're not so properly connected between us, it also works. Certainly, you can live as a sick person for a year or two, and you can receive a good medicine in a day or two.

Question (Petah Tikva Center): (56:37) On page 222 at the end of the first paragraph, it says here:

Therefore from above they also behave with him accordingly, quid pro quo, accordingly, and so therefore all the good is bestowed or imparted down.

M. Laitman: Again?

Student: For this reason, from above they also behave with him accordingly. This is why all the abundance is imparted below.

What does it mean accordingly or quid pro quo?

M. Laitman: Accordingly or quid pro quo, meaning that everything comes either according to your request, the answer from above. And according to your recognition of evil, they add the ability to engage with the will to bestow, and the concept of accordingly or quid pro quo or measure against measure. As much as you can deal with the evil, they reveal the evil to you, they always do it in a balanced way. From above everything is done in a balanced way, they don't give a person anything that he cannot work with.

Question (Petah Tikva Center): (58:30) I want to continue what the friend was asking. How can we strengthen this point of discerning, let's say, a state of being dead? Truly, sometimes you can't see it, you're in a state where you simply can't see anything. How is it possible always to maybe?

M. Laitman: You can see, you know when, when there's light, right? When it's dark, you can't see anything, so make sure you have light, and then you can see. What's the problem?

Student: So, the discernment is about the previous state?

M. Laitman: The discernment will be for that moment, not for the previous moment, there is no previous. If you feel that it's gone, it's past, it's a sign that you're feeling it now, in the present and it's not past, it's present. Why do you have the feeling that it's past? Because you check two discernments, one against the other. It's only for us, the concept of past, the concept of time.

Student: So it's in the seamline between the present state and the new state that is now entering, then we get the discernment?

M. Laitman: Well, that's what we think: this is a new state and this is a previous state, right? It's not a matter of times, it's a matter of the records.

Student: What is it? Discernments are also a part of a feeling that we get or the ability to discern or it's something that we can have some reinforce?

M. Laitman: More questions.

Question (Petah Tikva Center): (01:00:11) How can we distinguish between not deceiving oneself but a state where we have this feeling of – how can we be in a state and discern that state versus that state where I don't care, like you said?

M. Laitman: You are asking me about things that I do not wish to answer. These things, they have to do with the feeling and I don't want to be in it. How will I do this, how will I do that?

Question (Petah Tikva Center): (01:00:47) If the power of the thought is so important, how can we organize the thought? What is, is it actually work in the group or is it my work?

M. Laitman: It's hard for me to speak.

Question (Petah Tikva Center): (01:01:08) What should we discern? We keep talking about discerning, discern what, I came here to discern what? A baby has something, it puts it in the mouth, it feels good, it feels bad, accordingly, he discerns. What can he discern, here, with which vessels? How do you examine, how do you measure a state? What do you come and check now, it's me with respect to what? The way I was before, where I want to reach – I don't know anything about all of these things, how can I discern?

M. Laitman: You are correct with all your complaints. So what?

Student: I'm asking, what can I discern?

M. Laitman: What to discern? The fact that you see, the fact that you move about, that you're alive all the time. They make you jump here and there, and somehow this means that you have discernments.

Student: I know they're making me jump, I know it because.

M. Laitman: They're shaking you up.

Student: But besides this rubbing, I do not acquire any discernments, any experience, any wisdom?

M. Laitman: With your discernments, you still, you don't feel any benefit, you still can't extract any conclusions from them. You can't extract any conclusions, you know how many times we need to receive a blow sometimes from something, a blow, to be reminded that I shouldn't do it again, otherwise I will get another blow? The will to receive erases it, the experience wants it again, again, once again, nothing helps until everything accumulates up to a certain level. We don't know how does it pass, but it passes, somehow, we pass to a new state, that's in the condition that the will to receive doesn't grow. The blow brings him first greater pleasure and then a greater blow, so a person is confused, he doesn't even know how to compare the two.

The discernments that we collect seem to us like something infinite without end: if I look at myself and my will to receive, how many times I get confused in my life. And I'm going through the same confusion, again, just as when I was 20, also when I'm 40, so what will be the end of these things? You're still young, you don't know what is 40, but you see that no matter what passes over you, it doesn't help. With all your intellect, you're a bright guy, it doesn't help, your mind will not help you here, nothing. You can say about the other, he's an idiot, and believe me, his idiocy and your bright intellect will not help you, neither to you nor to him, nothing, you're both equals and that's it. The discernments have nothing to do with our intellect, with our natural abilities. It doesn't matter how much IQ do you have, and maybe you've done, you took the, not psychology, the psychometric test, SATs or psychometric tests, and all those. My daughter is doing it now. I'm looking at those questions, I can't even answer them, you know, you have to have the Holy Spirit!

So what are discernments, if they're not the mind or the intellect? Our feelings are constantly being misled, right, that's your question.

Student: Yeah, at first, when I came here, they told me, listen, you will get some experience, go through a few things, you'll see it's like this, like that, you'll know already, you'll know the game. But you don't know the game, the game is new each time. I'm looking for some laws, but it's always new, so it doesn't help you.

M. Laitman: So what do you do? You see, we have a friend from Moscow, and he says, First you have to feel the Creator, then we'll understand everything, and we'll have a vessel of bestowal.

Question (Petah Tikva Center): (01:05:38) So, how do we reach feeling the Creator?

M. Laitman: How do you come to feel the Creator, that's the question! To feel the Creator, you first need to want to feel Him, you need to have a desire.

Question (Odessa): (01:06:12) What does it mean that He gives to a person only what he can go through, only what he can swallow, absorb? What does it mean that he can deal with it?

M. Laitman: This is a deep question, by the way, he doesn't know what he's asking, I know him well, he still doesn't know. So according to what, how do you make the calculation in the heavens, according to which they give us an experience? Because these experiences they give us, sometimes we fail in them, we enter into such messes, God forbid, right? So, what are those discernments that we extract from that, what is it? We also don't know, we don't know it, I sometimes get through a big experience, I get humiliated or shamed or a very painful blow. But how will I be impressed from all of that for the future? I still don't get.

You see how they pulled you here, they promised you it's going to be chik-chak, chop-chop. You go through a few discernments and there you scrutinize a few things, you also thought that you can intellectualize your way through it and I have an intellect.

Student: My problem is more essential.

M. Laitman: My dear, you need to care only about the pace. I'll give you the solution: if you shut your eyes and you shut your ears and everything, you shut everything except for one thing, the concern about the pace, then you will benefit.

Question (Petah Tikva Center): (01:08:11) But it's like you're walking in the dark and you're trying to strike in 360 degrees around. Give me some direction and I'll strike in that direction. But you're just walking and turning around yourself, just wasting energy.

M. Laitman: No, no, what do you mean? You're saying now, what does it mean to take care of the pace? I have to turn around like a dog chasing its tail as fast as possible? Move like a fan, does that mean that I take care of the pace, this raw speed? Or what does it mean to actually take care of the pace? To care about the pace of discernments, the frequency of discernments. Well, hold on, hold on, hold on, how do I get discernments? Discernment is between the will to receive and the will to bestow. Not just that I would simply run and I will study so many pages an hour and I'll sit for a few hours during the day. No, discernments between the will to receive and the will to bestow. Where am I, in my current state, my current schedule? Where am I getting stuck between these two desires, the will to receive and the will to bestow in the society.

So, to care about the pace, the frequency of acquiring such discernments, discernments between the will to receive and the will to bestow. To do it, I need to work in the society as much as possible, with this intention, to care about the pace. And so as much as possible, I have this tick-tick-tick-tick-tick, as much as possible, I'll make a discernment. How much I'm in it or not in it, I need it, I don't need it, that's it. Maybe you are, just like a dog chasing your tail and you say, I came in here, they told me chik-chak, right away, you know, a few things, and you'll be flying with the angels. But you didn't even start to make those discernments. I'm telling you, these discernments are in the society. There you can acquire negative discernments especially, and you need to have them both because you will receive from the society the strength, the force to carry on, to keep going. But also you'll receive from the society the understanding that you do not wish to carry on relative to the will to bestow.

This means to worry about the pace, this means to grow stronger, as what he says in the Introduction to TES, The Creator places a person's hand on the good fortune and says, Take it. It doesn't say, take something else, not the will to receive by itself or the will to bestow by itself discernments, I'm talking about these discernments. You've been hearing this word for a long time.

Question (Petah Tikva Center): (01:11:11) The discernment between the desire to receive and the desire to bestow, is it finite or does it continue for years and years?

M. Laitman: The distinctions between the will to receive and the will to bestow, we're making them now in the concealment, under the barrier. As if between the right and left line; and then we continue that above the barrier between the true right and left lines. And the discernment between them, the correct decision between them is called the middle line. Our true distinction, the vessel that's being built, as he writes here, that, It's not the will to receive or the will to bestow, which are yours, that's right and left. The distinction, that's exactly the middle line, that's what you have to attain and build your vessel from it. Again, I say, not the raw material but this polishing, what you called facets that we're creating over the rock to make it a diamond, that's what you have to do.

Question (Petah Tikva Center): (01:13:23) Why are there people who are given this ability to make discernments and choices? We see people, all kinds of problems, Alzheimer's, comas, all sorts of things?

M. Laitman: There are states where a person is not in control over his desire, his choice. We, even though we are adults, we are knowledgeable people now, we were brought to the loftiest thing that can be in this world, being connected to the upper force, to the goal to come closer to Him. He, as if, gathered this group and said, I want you, come to me. What is more than that? And even if we say, Collect ourselves as much as we can towards Him, we will still have many, many systems that work according to this inanimate, vegetative and animate. We will still have to go to sleep and we'll have to eat, and also we are obligated to work in society, and so on. Meaning, in man, even the highest man, even Rabbi Shimon, I don't know, the highest degree. Still he has a corporeal system that he has to maintain and follow just like everyone else. And in the corporeal system, he is, as if, detached from spirituality, meaning, it works the way it works, according to the same laws his body operates, and so forth. And only his edge that belongs to spirituality, there is his spirituality that makes him special, all the rest is like everyone else. Likewise, in this world, meaning, everything is built according to a pyramid. There are many people who are completely detached from the work of the Creator – how many? Maybe 7 billion minus 100,000 people, or even less than 100,000, all the rest are living beastly lives. You say, across beastly life, there's many different levels, some live like this, some live like that. Some are completely detached, like sick people, you mentioned Alzheimer's, or maybe people found in all kinds of states, or are born in terrible ways, true, people with mental illnesses.

What do we do? We don't do anything, the Higher Providence has to bring out all the discernments that exist in the systems of Ein Sof in all the various forms and in all kinds of combinations between them, right, all kinds of connections. So some things turn out like this, some things turn out like that, why? We can't see the reason, and we can't see the outcome. Besides that, again I say, your question about just any person who suffers, or enjoys, and whether this is okay or not okay? Whether there's justice in the world or not, how wealth is divided in the world? Those questions are not on our level because we should ask only about where we can affect change, and that's in the discernment, the discernment between my attitude to myself or to the Creator, you understand the point? That's the only point you need to grab hold of if you wish to be in the right inner place, the correct inner place of yours is only one question: Am I now for me or for Him? And that's it, what more can you ask about people who suffer and are detached, they don't even feel that they suffer maybe. Or even if you ask about the will to receive or the will to bestow in different forms, I don't know what. Even about yourself, that you enjoy or you suffer, even that is not a question. You're not putting the question mark where you can work with the question, you understand? The work can be only in the discernment of to me or to Him, and stop thinking about all the rest, it's not effective. If a person will sharpen this point and go into the society with this question, you know what discernments you'll make! You'll see that person after a few months just jumping directly to spirituality because there truly are not many discernments. The problem is that we're spreading them across time because we take them down from that edge to the inanimate level. And you think what I'm saying now will help, no, that's our trouble!

Question (Petah Tikva Center): (01:19:36) How do we check that it's not an illusion and that it's real?

M. Laitman: How to check that your discernments are not an illusion? If a person does that – tries to do it correctly – he receives within the discernment about his decision; also the understanding of the understanding, how to put it, one inside the other. That already comes from feeling the Creator, that somewhat lies within what you're asking: where does one receive the knowledge that it's correct or incorrect? That already comes from the relative relation with the Creator.

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Reader: Okay. Let's share our impressions from the lesson and what we're taking from it to realize in the Ten. Then, we'll move to the next part of the lesson, and before that, we'll sing a song together.

Song: (01:27:03)

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