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

Daily Morning Lesson: November 8, 2026

Part 1: Lesson on the topic of "What Are Judges and Officers in the Work?"

Reader: Hello, friends. In the first part of the lesson, we will watch a recorded lesson from October 11, 2002, based on the article "What Are Judges and Officers in the Work?" Rabash, "What Are Judges and Officers in the Work?" We will read the article together in the Tens. We have 24 minutes for that.

Reading: (00:34) What Are Judges and Officers in the Work?

Article No. 38, 1989

It is written, “You shall appoint for yourself judges and officers in all your gates.” We should understand what are “judges” and what are “officers” in the work. We should also understand what is “in all your gates” in the work. And we should also understand what is written, “You shall not plant for yourself an Asherah [tree for idol-worship], any tree beside the altar.” Our sages said, “Anyone who appoints an unworthy judge, it is as though he plants an Asherah in Israel.” We should also understand what is an unworthy judge in the work, and why is the prohibition so severe, as though he “plants an Asherah.”

In corporeality, we see that there is a courthouse, and the order there is that each one claims that justice is on his side, and the judges give the verdict and decide who is right. But even when the judges have already decided who is right, it is only in potential. We see the justice, but the one who was found guilty does not want to obey the justice of the judges, so the verdict is given to the police and the officers execute the verdict. That is, the officers overcome the guilty party and execute the verdict against his will. But as long as there is no court order to execute the verdict, the person says that the judges are fine, but he cannot obey the verdict although he does not dispute it.

The order is that when the officers come to execute the verdict, it is impossible to argue with the officers because they are only messengers of the courthouse. Therefore, there is no place to argue with the officers, since only in court is it possible to argue and say everything that is on one’s mind. When someone does want to argue, the officers laugh at him and say, “You are wasting your words; we must follow what the judges said.”

The same applies in the work. When a person wants to walk on the path of truth, a war begins between the good inclination and the evil inclination, where each one claims, “It is all mine.” That is, the evil inclination claims that the whole body belongs to it, meaning that the body should work only for one’s own sake. The good inclination argues that the whole body should work only for the sake of the Creator. And what should be done when two parties quarrel with one another? We go to a judge to give his verdict. The judge will say to whom the body belongs, meaning for whom the body should work.

Hence this judge in one’s heart—and a person wants to obey it, as he must say to whom the body belongs—this judge must be worthy. But how do we know if this judge is worthy? This depends only on the greatness of the judge. In other words, we must see to what extent the judge understands the greatness and importance of the work, meaning whether we serve a great or a small king.

“A worthy judge” means if he understands that he assumes in his heart that the King for whom we must work is a great and important King, worth relinquishing any pleasure that one can have in beastly lusts. He understands that the pleasure of serving the King is so important, more than all the pleasures of this world. This matter, that it is worthwhile to relinquish, can be only if the judge knows and has attained the greatness of the Creator.

Or, it can be otherwise: If he believes in the sages, who told us that we must believe in the greatness of the Creator above reason. That is, although he has not been rewarded with seeing the greatness of the Creator within reason, but on the contrary, each time a person wants to take upon himself the burden of the kingdom of heaven above reason, it resists. And then, what can one do if the body, meaning the judge in his heart, is not impressed with everything the person tells it? Although he listens and does not say to the person that he is not making sense, but it is similar to what is written, “Like a deaf viper that does not hear the sound of the whisperers.”

First, he must say that the fact that he has come to a resolution that the body does not want to obey the arbiter and the judge that it is worthwhile to work for the sake of the Creator, this is natural, since by nature, man is born with a will to receive for himself.

Therefore, although the judge said that we should work for the sake of the Creator, he simply does not understand it, meaning how is it possible to do something that a person does not enjoy. But the judge told him that he should achieve a degree where all his concerns are the joy of the Creator. Although the judge brings him evidence from the Torah, which says, “Blessed is our God, who has created us for His glory,” and “All the works of the Lord are for His sake,” the body insists and says, “I see that I must do something against my mind and reason.”

Therefore, there are two manners to this state: 1) “I do not want to obey you, even though you are correct. Hence,” the body says, “I will not obey your order.” 2) It says, “Sometimes I do want to obey you, but I can’t because whenever I do something that is not according to nature, I suffer torments and I cannot tolerate such torments, meaning to work for the sake of the Creator. This is actual death, and how can I put myself to death?”

Therefore, a person must act coercively. That is, he must believe what our sages said, “He who comes to purify is aided.” This means that a person must tell his body, “What you say—that you cannot do things that contradict nature—is true. However, we must know that the actions are mainly in the intention, meaning that the intention should be that the act he does will be for the sake of the Creator.”

Although the body cannot understand this, because it is against nature, meaning against the reason and the intellect, it does this only out of faith and not through its own intellect. This is why it is called “an act.” And when a person wants to observe Torah and Mitzvot [commandments/good deeds] in action and not in the reason, if a person wants to achieve the truth, he must say—when he wants to execute what the judges said—that we must work for the sake of the Creator. This is called “officers,” and with officers, we see that there is no point arguing with them, that there is no arguing with the officers, meaning that they do not hear what is being said to them.

It is likewise in spirituality. A person must not argue with the body when he goes above reason. He should say to the body, “It does not matter to us if you are right or wrong.” Perhaps the body is one hundred percent correct, but the officers follow the judge’s order, and a person should pray to the Creator to give strength to the officers so they can overcome the guilty one. In spirituality, this means that a person should pray to the Creator to give the power and might to his overcoming, so he can prevail over the body and execute what the judges said.

By this we will understand what we asked, What are “judges and officers” in the work? It is that we must appoint judges who will determine whose is the body. That is, when this body works, who profits from its work? Does the profit go to one’s own benefit or to the benefit of the Creator? Afterward, one needs the power to overcome, to execute the judges’ verdict, and the power to overcome is called “officers.” This should be “in all your gates.”

We asked, What is “in all your gates”? Literally, it seems to mean that in each gate there must be judges and officers. We should interpret “your gates.” It is as The Zohar says about the verse, “Her husband is known at the gates.” It interprets that “in the gates” means “Each one according to what he assumes in his heart.” That is, in each measure that a person assumes in his heart the greatness and exaltedness of the Creator, a person should appoint there “judges and officers” in order to be able to carry out everything.

Now we can understand what we asked, What does “You shall not plant for yourself an Asherah, any tree beside the altar,” mean? Our sages said, “Anyone who appoints an unworthy judge, it is as though he plants an Asherah in Israel.” We asked, Why is the prohibition so severe that it is as though he plants idol-worship in Israel?

According to the above, since in the work, every person is a small world, it follows that when there is a feud between the evil inclination and the good inclination, each one claims, “It is all mine,” meaning “the body belongs to me.” The evil inclination claims that the body should work not for the sake of the Creator, but for one’s own sake, that working for the sake of the Creator is foreign work to us. And since we must obey the good inclination, which says that the body must work for the sake of the Creator, as a result, when a person appoints an unworthy judge, meaning who does not know to say that we must work for the sake of the Creator, but says that we must work for the sake of the body, it follows that he plants idol-worship in Israel, since the judge does not understand that we must work for the sake of the Creator but says that we must work for the sake of the body, which is foreign work to us.

This is why the prohibition on an “unworthy judge” is so severe, since the judge tells him to do idol-worship, called Asherah. Hence, if a person wants to know what to do and wants to trust the judge within a person, he must first see if this judge can give a judgment that is the whole truth, meaning to tell him to walk on the path of truth, meaning to work for the sake of the Creator.

According to the above, we should interpret what our sages said (Tanhuma 8), “Anyone who makes a judgment that is the whole truth is rewarded with the life of the next world.” This implies that one who wants to be rewarded with the life of the next world, there is a very easy way that does not require so much labor in Torah and work. Instead, if one tries to give a judgment that is the whole truth, he will be rewarded with the next world. According to the above, a “judge” in the order of the work is one who gives the verdict—to whom the body belongs, meaning whether the body should work for the sake of the Creator or for one’s own sake.

It follows that this judge, which a person establishes within one’s heart so as to give the verdict, to whom the body belongs, meaning for whose sake it should work, for the sake of the Creator or for one’s own sake and not for the sake of the Creator, if he is not a worthy judge and does not know to appreciate the greatness of the Creator, and he is still biased by the will to receive for himself, and the person says, “I will listen to what the judge decides and says about whom one should work for,” it follows that that judge seemingly plants an Asherah, meaning idol-worship.

That is, this judge, which a person wants to obey, tells him it is not worthwhile to work for the Creator. It follows that if he listens to this judge, he will have to commit idol-worship and not work for the sake of the Creator.

This is why our sages said, “Anyone who appoints an unworthy judge, it is as though he plants an Asherah.” We asked, What is the severity in the matter, that if the judge is not worthy, it is as though he commits idol-worship? The intimation is that in the work, it is truly idol-worship because he tells him that we need not work for the Creator. It says, “It is as though he plants an Asherah in Israel,” since every person should have the quality of “Israel,” meaning Yashar-El [straight to the Creator], namely that “all your works will be for the sake of the Creator.” Yet, the unworthy judge says that it is better to work for oneself. This is called “idol-worship.”

By this you will understand what we asked about what our sages said, “Anyone who makes a judgment that is the whole truth is rewarded with the life of the next world.” Thus, why should we work and toil so much in order to be rewarded with the life of the next world? After all, there is an easier way—to try to make a judgment that is the whole truth and thereby be rewarded with the life of the next world.

In the work, this means that there is the “truth,” and there is the “whole truth.” “Truth” means that the judge within his heart tells him he must observe Torah and Mitzvot, but in order to receive reward. That is, the Torah and Mitzvot that he performs should be with a reward and punishment of self-benefit. It follows that on one hand, this is called the “truth.” It is as Maimonides says, “Therefore, when teaching little ones, women, and uneducated people, they are taught to work only out of fear and in order to receive reward. Until they gain much wisdom, they are shown that secret bit by bit” (Hilchot Teshuva, Chapter 10).

This means that the judge gives a judgment of truth.

Conversely, the “whole truth” means that the judge tells him we must work for the sake of the Creator and not for our own sake. This is called the “whole truth,” meaning that the act is true and the intention is also true. This is called the “whole truth.”

However, we should interpret what is the meaning of the “whole truth.” It means that the truth is that it is true, that everyone admits that it is true, and not simply that he says that it is the truth. We can understand this according to what is written in The Study of the Ten Sefirot (Part 13), where he interprets the seventh correction of the thirteen qualities, which are 1) El [pronounced Kel], 2) Merciful, 3) Gracious, 4) Erech [long], 5) Apaim [face. Erech Apaim means “long face” or “patient”], 6) Great in Mercy, 7) And True.

He interprets what is “And True.” In his words, “Therefore, he calls this correction by the name, ‘And True,’ since by the revealing of the two Holy Apples below, the truth of His Providence over the lower ones is revealed. Therefore, the revelation of His Providence is called ‘And True,’ for it is the truth of His will, and all the concealments in the worlds come only to reveal this truth about His Providence, which is to do good to His creations. For this reason, this correction in ZA is called ‘And True.’”

According to the above, we can understand the meaning of “Anyone who makes a judgment that is the whole truth is rewarded with the life of the next world.” It means that then, all the nations of the world in his body see the truth—that they are rewarded with the delight and pleasure found in the will of the Creator, which is His will to do good to His creations. And this is called the “whole truth.”

Reader: And now, friends, we'll continue to the lesson with the Rav from the 11th of October, 2002.

M. Laitman: (24:38) The book of Deuteronomy, the portion of Shoftim, Judges.

What is so important about judges and officers? These are the two forces, the discernments in a person that establish his path to the goal. If these two points, these two elements along the way are not clear to him, then he will not know where he is, where he's going, or by what means he advances. “Judges” refers to the power of discernment, just as various examinations are performed on a person, medical examinations and the like. A judge determines who he is, what he is, to what extent he is flawed, whether he has deviated from the path, whether he is correct or not. That is the power of judges. So indeed, without it, a person will not know where he stands or what direction he heads in. And “officers” are the forces that he needs to build within himself in order to be certain that once he has made a decision through the judges, he has appointed the correct officers, so that these forces will already, what is called, carry out the decision, yes? They will bring him precisely to that goal along the very path that he has determined to be correct. Therefore, these two things are essential. Without them, we will not know where we are, where we are headed, or whether we are even advancing at all. So, throughout the article, the Rav conveys to us just how important it is that these two things always go together within a person, that one supports the other. Judges, officers, judges, officers, judges, officers, at every single step. That is, examination, analysis of the state, yes? An assessment of the current state, determining the goal and execution. And again, at the next degree: judges, officers, execution, and so on. However, he does not tell us how we arrive at having judges and officers. It is true that they are necessary, we agree, we understand. But how do we attain them? How do we establish them correctly? In other words, this is essentially man's work. Judges are what we call “the recognition of evil.” The extent to which a person recognizes the Creator as He is revealed to the person through the person's exertion in the study. And when the Creator becomes revealed, accordingly, a person sees the extent to which he is in opposition to Him. In other words, he starts to judge himself, and to judge himself correctly. Correctly, means that he begins to see himself in the light of the Creator. Through this, his point is determined, where he is positioned. And if he already sees where he is positioned in the light of the Creator, then accordingly, he also understands that his officers can likewise be forces that come from above, from the Creator, which need to establish him and determine his next step each time. In other words, everything is essentially attained by us only through the recognition of godliness, through the sensation of spirituality, which is called “faith.” And without that, it needs to be clear to a person that if he has not determined his true position, then he is without judges and without officers. He is simply at the mercy of his own nature, in which case, the direction is always opposite to the goal. Therefore, this commandment concerning officers and judges, "You shall appoint judges and officers for yourself in all your gates," is something so essential, so decisive, and "in all your gates" means that when a person opens for himself the entrance to the next degree, that's called “a gate.”

Question (Petah Tikva Center): (30:08) He writes here that officers and judges you can acquire through the force of faith, but he writes here in the last paragraph in page 121 that it can be a different way, meaning if he has faith in the sages. So, there's faith, and a thing called “faith in the sages,” apparently. What is faith in the sages? What's the difference?

M. Laitman: There is faith, and there is faith in the sages. First of all, that's also faith. In other words, judges and officers, meaning the determination of my true state, the next goal, and the correct way to progress toward it, are possible for me only through faith. Faith is called the sensation of godliness. The sensation of godliness gives a person the ability to rise above his nature, this is how the reforming light works. And then a person who rises above his nature can be free. Meaning, he can see his state in a completely objective manner and determine goals in a truthful way. The force that a person acquires from the sensation of godliness, the force that enables him to be above nature and to make decisions in a truly neutral manner, that's called “the force of faith.” Faith can be simple faith, natural faith, normal faith, or complete faith, there are several degrees of faith. It's the force of Bina that one acquires, and Bina is a concept associated with the screen, the Masach, which enables a person to rise above his will to receive regardless of the form or magnitude of his will to receive. According to the will to receive that I rise above, the force of faith that I possess is determined and defined. There is faith in the sages, in which case a person does not use the force of faith that he has acquired himself, but instead he annuls himself before the sages. The sages refer to a higher degree, so he has not actually acquired the force of faith, but by annulling himself before a higher degree, he acquires forces from it. And faith in the sages is, let's put it this way, it's the transition. Later, there is faith in the sages in the sense that it is the light of Atik. And as we learn, faith is called the light of Hassadim. It is Chafetz Chesed, delighting in mercy, at each and every degree where one acquires only vessels of bestowal. And when one acquires a screen for receiving in order to bestow, meaning the light of Hassadim with the illumination of Hochma, then that's already called “complete faith.”

Question (Petah Tikva Center): (34:16) Before the barrier, there is no faith. What does it mean?

M. Laitman: What we call faith in this world is a kind of knowledge. I hear some kind of rumor that I use as if it were knowledge. In other words, it gives my body exactly the same confidence so that I can make decisions based on it as though I actually know. That is, there's no difference for me. Let's say, a thousand people tell me this or that. So, even though I haven't seen it myself, I accept it as knowledge, as something that's true. Or from childhood, they begin filling me with all kinds of supposed facts that I have not personally examined or seen and that have not taken place before my eyes, but I've absorbed these things so much, and I've heard them so deeply that they've become principles inside me, according to which I now judge, decide, act, and go through my life with these facts as though it's simply how things are. In other words, they didn't come to me from nature but from this hearsay. And we are all filled with these things, with actual nonsense. And accordingly, our entire personality has been built this way. Look at the difference between someone who grows up in Africa, in Australia, in Israel, or in America, right? Education shapes a person. And education really comes wholly from such things that one hears, which a person sometimes establishes for himself, or which are established for him from the outside. All kinds of things, that until the end of his life, he cannot free himself from these stigmas. And now, he acts upon them as though they were his own knowledge. So, our faith is not faith. And in general, if a person checks the concept of faith, then what is faith? Ultimately, there needs to be within me a clear knowledge that this is the truth. In other words, that this is how cause and effect operate according to some discernment, that's called “faith.” And then in spirituality, where the definitions are genuine, faith is defined as a force that you acquire, that through this force, you can rise above your nature so that no one can influence you or your decisions.

Question (Petah Tikva Center): (37:15) Before you have that force, can you rely only on the society?

M. Laitman: Before you acquire that force, you rely only on your will to receive and how it determines what you should do.

Student: I'm talking about us, when we do the work, preparation.

M. Laitman: It doesn't matter. Even during the preparation period. I don't know, I exist, I feel myself existing, and I have all kinds of facts inside me that I was born with, and I develop like an animal. Then through society, meaning the animalistic conditions exist in me, including character traits, and so on. Afterward, I also acquire human qualities from the society through what is called “envy, lust, and honor,” right? Which take a person out of the world. In other words, through these inclinations, I also acquire all kinds of knowledge from my environment, and this builds me. And whether I want to or not, afterward, based on what I've absorbed from within, what I already have, and based on what I've absorbed from outside, I make decisions. In other words, my program is already within me, and this program determines my entire course in life. Now, how can I ever decide that I need to rise above this program and act not according to it? In other words, not according to what has been established within me by my animalistic body, which pulls me to all kinds of fulfillments that I need to provide for it, making me subject to it, and also not to be under the control of all kinds of stigmas or supposed facts that I have received from society. How can I be truly free? So, the force that enables me to rise above this entire nature, both animalistic and human, is called faith.

The first time I can be free from it is called “crossing the barrier.” I disconnect from this whole nature, truly rising above it - that's the exodus from Egypt that is described, becoming free. And later on, with that freedom, we need to cultivate it and to decide freely, well, what comes next now that I'm free? This freedom begins to build in me, in my soul, the middle third of Tifferet, from all the ten Sefirot. And then towards that discernment, the middle third of Tifferet, a truly neutral discernment, then I start to acquire the discernments of the Creator and the discernments of the created being by looking at things from within that middle third of Tifferet. And then it becomes truly a free body in which exist both the qualities of the Creator and the qualities of the created being. And my "I" is neither this nor that; it's right in the middle. And so it follows that we are born into spirituality, born as a part which truly does not belong either to the Creator or the created being, not the good inclination or the evil inclination, as is said, not the right line nor the left line, but rather the middle line, the neutral, free, independent discernment that's between the two. And the ability to grow that free point between the two opposing forces, that of the Creator and that of the created being, the ability to grow it, to turn it from a point into a full structure, a full Partzuf called “the soul” - the soul, it doesn't belong to the Creator nor the created being, it's in the middle, right, it's from these decisions, objective discernments - the ability to build that soul, those discernments, that comes through the judges and the officers.

Question (Petah Tikva Center): (42:17) It's unclear to me what the role of an officer is. If I'm now in a state, if I'm now in a state where…

M. Laitman: Have you ever been in court?

Student: Yes, but it's not the same thing. We're not following a path of morality. I'm now progressing through the sensation of goodness. I have the greatness of the Creator and I'm filled with…

M. Laitman: What is an officer? The officer is the one who executes. He has no free decisions to make, he executes. You know, there's a division. Governance is divided into several degrees: the judges make the decisions, the officers execute on those decisions. So, there's no question about the officers. It's a simple question, but it is: can the officers understand the judges? Can they do what the judges say? That's it. With them, these are very clear discernments.

Student: The work of a person is scrutiny. The moment I scrutinize a state, the state already changes from above. What's the role here of execution, of putting things into action? The matter of judges, of scrutiny is clear to me.

M. Laitman: No, no, no. Man's work is not only that of scrutiny. After you scrutinize what you would like to be, you have to be active in that to build your future state. You don't only decide, you carry out the entire process of the coupling by striking with everything that goes on inside there.

Student: We always talk about how a person scrutinizes his state, arrives at the correct request, and from the correct request, the action is already generated. The correct request brings about the spiritual action.

M. Laitman: No, you're confusing, you're confused about you receiving forces from above. But it's true, you always receive the forces from above, as a judge, as well as an officer. But it's only just potential power. The decision to know how I execute on my decision and to actually execute on it…You know what? The police, they don't make a profit; they only spend. They receive power from the state; the judges too. You understand? Forces are received from above. These two domains: the judgment and the execution, they have no forces of their own. It's only what the upper force, the government, the upper governance gives to them. But we're not talking about that. You receive the forces, but the execution you have to do by yourself.

Student: Execute what? I'm at degree X now, the qualities of the created being, the qualities of the Creator. I know where I stand, what I need to do to arrive at the correct request. And I see that I'm capable of nothing more than a request. So, what am I supposed to do in that process?

M. Laitman: No, you're talking only about a partial action, the recognition of evil, where you wanted to do something good, maybe, and you saw that you're incapable of it.

Student: What? What else is there? I've arrived at the request.

M. Laitman: What, you came to the request? What, that you can't? So, you come with a request to be given the power of faith, to be given the power to execute.

Question (Petah Tikva Center): (45:56) What does it mean to execute? I received the light of faith, I received greatness, and now…

M. Laitman: What greatness? Maybe you're given greatness also, but it's on account of the upper one raising you so that you can see what the next degree is like. The upper one shows you what you need to make of yourself. However it may be, you have to perform all the actions slowly, gradually, by yourself.

Student: Can you briefly explain what these actions are? What actions do I carry out now that I've received faith?

M. Laitman: The NHY of the upper one, which are within the lower one, they do all of the work. That's what you want to say, actually, in different words. But it's not all of the work. If it's in Ibur, conception, then the lower one… well, you need to ask for the force of the screen each time, for self-annulment. And then he grows through the conception. And if it's after being born, he emerges from the upper one during the time of suckling, nursing, receives forces from HGT of the upper one, not from NHY. Then he begins to grow with the first level of coarseness. And then he asks for forces from the upper one as well. He asks now. What does it mean to ask? Asking, means that I perform some scrutiny regarding what I lack, what I truly need. What is the next stage that I want to get to, that I want to have? In our world, we don't know what it means to be a month and a day old, a month and two days, a month and three days old. The baby doesn't decide. He doesn't know. In spirituality, there's no such thing. In spirituality, if you don't know the causes, and the consequences, and everything that exists in the higher degree, you will not be allowed to enter it, to rise to it. Attainment, means clear knowledge and understanding, full understanding of where you are, what you're in. In this world, you can exist even if you don't know how to get along in this world. In spirituality, there is no such thing. If you're on a certain degree, then you know its nature perfectly. Otherwise, you cannot exist on that degree. And so, it's not enough for you to shout, like in this world, the baby cries because he wants to eat. You need to know exactly what will get you that food and how you need to ask the upper one for it. You need to know the upper one and all about the food that He's willing and ready to give you, wanting to give you, and so on. You need to be active. Other than the forces themselves, which come from the light, the vessel, the lacks and requests, and the reasons that I'm now in, and the consequences, that is my subsequent states, I need to know all of them, all of that. And first, I have to prepare my vessel, that's what it's called. And then I receive the power. And also, I execute.

Student: That's still a scrutiny. That’s still “judges.”

M. Laitman: No, you have judges and officers, both. Why? You perform the scrutiny, and the request, and the execution. The upper one, other than that, the NHY of the upper one, in a state where you don't exist yet, there are only records; then, as we learn, it's a vessel that raises MAN. AHP of the upper one, when you are there as one who is small, AHP of the upper one is like an example inside of you. AHP of the upper one is within the Galgalta ve Eynaim of the lower one, and the AHP of the upper one gives him an example: “See how it needs to be, see what you need to do,” like a mother teaching the child. “Take this, eat that, sit like so, and do this.” So, it's the same in spirituality. She does it with the upper one. And the AHP of the upper one, right, he makes this example for the lower one of how he needs to be from the AHP. He performs this example to the lower one, yes, and the lower one understands from that what he needs to be like.

M. Laitman: (50:13) That means that he's a judge. He's judging between the forces, his own forces rather, and what he sees in the example from the upper one. He works on himself in order to agree and to adapt to what the upper one wants and what the upper one recommends he do. He decides that this is truly his desire. He asks then of the upper one for the force to do it, and he performs, he executes on that example with his Partzuf. It's a long process until it reaches fruition, execution, with some example he received from the upper one. The upper one also doesn't give him an example before preparations, the lower one preparing himself. Otherwise, he won't understand the example at all. It will be to his detriment to see it. Meaning, there is a sequence of cause and effect here for each and every detail that needs to exist in the vessel. We say that the light is abundant, complete rest, and everything depends on the vessel, meaning that the vessel needs to discern and to feel everything that is going to happen with all the depth, everything that happens and that is done down to the end of all matter.

Question (Petah Tikva Center): (51:30) “The officer” is when I place restrictions on myself at a certain degree?

M. Laitman: Judge, officer, that's when you decide through some restrictions how you perform, how you make the image of the upper one. Then NHY of the upper one gives you that as an example. The officers are a force of limitation.

Question (Petah Tikva Center): (51:50) I see what I want to be. I know that in me is disrupting the state, and I place certain restrictions, and this is how I actually become equivalent?

M. Laitman: Yes, the officers are the screens that limit you, that stabilize you, yes.

Student: Is the work of the officers essentially to create feelings of guilt in a person?

M. Laitman: Is the work of the officers to awaken in a person the feeling that he is guilty?

Student: That he's not doing something correctly.

M. Laitman: That he's not doing something correctly? Yes, you could say that in the beginning of the path, the matter of shame, which still isn't spiritual shame, but this is how it awakens in us, that we're to blame, that something seems to be our fault. But later, when the uniqueness, unity of God is revealed above the barrier, it's a different feeling then. If the only active force is the Creator, then we don't know how to tie that right now to ourselves, but the shame then is also related to His uniqueness and not us. I don't know how to say it. A person doesn't blame himself. I have nothing to blame myself for.

Student: With their feelings.

M. Laitman: No, no, if we're talking about human feelings, then I suppose so, but I'm not talking about that anymore. Humanity is not the same as spirituality. It's just, it's psychology. But with respect to the Creator, if you begin building a relationship with Him, meaning you enter a spiritual degree, spiritual degrees, that's the establishment of a connection between myself and Him. There is no issue of who is to blame there, me or Him. It's entirely irrelevant. The feeling of His uniqueness immediately neutralizes those things, positive or negative. I see it's not a simple article, not many questions. So, what are we studying?

Reader: Now we'll share our impressions of what we got from the lesson and what we want to take to realize in our Ten workshop for six minutes.

Reader: We'll go to the next part of the lesson, and before that we'll sing a song together.

Song: (01:00:58)

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קטעים נבחרים על ספר הזוהר

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קטעים נבחרים על ספר הזוהר

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