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

Daily Morning Lesson: October 3, 2026

Part 1: Sukkot 2003. Lesson 13 (17.10.2003)

Reader: Hello dear friends. In the first part, we will continue our series of lessons with Rav from the Sidrin 2003 Congress. We're continuing with lesson number 13 from October 17, 2003. At the end of the lesson, we will discuss together both the topic of Simchat Torah, which is our special day today, and we will also summarize everything that we went through in the holidays. Now we will enter the lesson, and right after the lesson, we will have a workshop of summarizing things from the lesson. So let's prepare ourselves already for this workshop. Let's be alert in the lesson and absorb as much as possible, please.

M. Laitman: (00:50) Matan Torah, Kabbalah, Arvut. If anyone does not understand, put up your hand. We will try to elaborate on it on the spot. We're not running anywhere. We want to understand all of these concepts as deeply as possible.

Reading: (01:10) Rabbi Akiva says, love thy friend as thyself. This is a great Klal, or rule, in the Torah, in the Kabbalah. This requires explanation. Since the word rule, Klal, indicates 600 details that put together this rule. The meaning is that the 612 corrections that a person must perform in his egoism, they are individual corrections that form the one correction of love thy friend as thyself, and are conditioned by it.

This could be correct in the relationship of man and his surroundings. But how can we include in these relationships the relationship of man with the Creator, which is what defines the essence and purpose of creation? Why is the correction to the point of love thy friend as thyself, is tantamount to the correction of love thy Lord and adhere to Him?

M. Laitman: (02:37) We know that the purpose of creation is to adhere to the Creator. That is, to reach His degree, to reach congress with Him, to be entirely similar to Him in His degree, in the deed, in thought, in qualities and intentions, in everything there is.

And if so, then what is the connection between all of the corrections that we need to do, which are upon us to do towards others, and the connection that we have to make which is upon us towards the Creator? Why were we not given the commandment, meaning a command, to perform all of our corrections towards the Creator, but rather towards others? That is the question. And if so, then where is this connection that we can reach through corrections towards others only and our correction towards the Creator? What is the connection that we have here between all the commandments that I do, meaning all of the corrections that I do over my will to receive towards others? What is the connection between the fact that each and every correction that I make towards others is matching or maybe congruent with or done in my relations towards the Creator? What is the connection between others and the Creator that these things match each other so much?

Reading: (04:08) We can see how great and inclusive is the correction to the quality of love thy friend as thyself from the question that old Hillel was asked when he was requested to teach the whole Torah, the whole method of correction, while standing on one foot. And Hillel answered, Anything that you hate, don't do to your friend. This makes it clear that there's not a single desire out of the 612 egoistic desires whose correction is preferable to the attainment of love thy friend as thyself. All of those are intended only to attain this quality, so as to prepare the person to fulfill love thy friend as thyself, meaning all the rest of the corrections are parts of the quality of love thy friend as thyself, and without them, the realization of love thy friend as thyself in full cannot happen.

M. Laitman: (05:24) This is even more perplexing. If I already keep love thy friend as thyself, do I have something else that I have to add on later on, maybe some sort of a springboard, an intermediate degree between my corrections and my relations with the Creator? They say, no, you won't have to do anything towards the Creator. Rather, leave Him entirely. Don't start correcting your relations with Him. You want to be closer to Him, better towards Him? That is not going to help you. You seemingly can't do anything towards Him, but rather you have others. If towards others, you carry out all of the corrections so that you reach the degree of love of others, to such an extent that it doesn't matter to you if it's you or others, by that you completely correct your relations with the Creator. You rise to the degree of the Creator.

That is, not only that this Mitzvah, this condition, this law of love your friend as yourself is the general law of the whole of reality, not only that this law is seemingly the same law by which the Creator relates to the created beings. As we say about the Creator, that the Creator is good and does good to the bad and to the good, meaning in such a way He relates to the created beings. So, good and doing good to the bad and to the good, the love of people on His side, this, for me, to be similar to His love towards people, towards the created beings, for me to be similar to the Creator, it will be inside of this statement, inside of this law of love your friend as yourself. That is, it's one and the same. Meaning for me it's the same slogan, the same statement, the same law, to such an extent that once I kept this correction, I don't need any addition in order to reach congruence with the Creator. By this, I'm entirely matching, similar, equal to Him.

Are there any questions? No. From here, in truth, come many questions. The audience towards which I need to carry out this correction, it is as though the Creator is here before me, it is truly in the same size, same height, same relation, then why do I even need, I mean, why is the last commandment, nevertheless, love the Lord your God? Not the commandment, the goal that I need to reach. Why do I not have to reach adhesion with the audience, but rather adhesion with the Creator? So, let's leave the Creator entirely, and just take care of the public. So, I have the whole of humanity ahead of me, and I need to reach absolute love, right? Why, nevertheless, do I have the Creator ahead of me as the goal? Well, and other questions.

Question (Petah Tikva Center): (08:42) So, it says in the beginning, what you hate, do not do to your friend.

M. Laitman: Yes.

Student: So, what I hate doesn't mean the other one hates it.

M. Laitman: Yes, that's true. That's also one of the questions that if we can say, like Hillel said, what is hated by you, do not do it to others. Is that the same statement as love your friend as yourself? I understand it. Do not do to others what is hated by you. It's clear, don't do bad things. This is far away from love, right? This is seemingly some sort of a passive keeping of not harming others. But love, it's as though I need to pour out my heart to the other. I need to take care of him. I truly need to love, to be concerned about his complete fulfillment, just I now care about fulfilling myself. Certainly, in the form of this law, love your friend as yourself and do not do to others what is hated by you, it's not the same statement. It's true. Soon we will clarify that as well. More? Nothing. That is, nevertheless, these questions are questions.

Why to such an extent the love towards others resembles love towards the Creator? It doesn't resemble it, it is actually one and the same. So I do not need any additional correction if I reach love of others. That is, if I have some group and they tell me that this group, it's truly like a mini model of the whole of humanity, and inside this model, I truly reach a level where I love them in the full sense of this word, whatever they demand of me. And fine, I reached it, by that I reached the end of my correction, and by that I truly acquire all of the qualities, wholeness, eternity, everything that the Creator has. So it's very simple. So now we will build some small group or a bigger group, it doesn't matter. If I know that, thank God, I don't need to know about the worlds, the Sefirot, the Creator, all kinds of things that are hidden from me. Now I have a few guys, and together with them I carry out this action, and we're done. I’ve reached the end of correction. If so, it's very simple.

Is it certainly to such an extent just before me in the reach of my hand? Because it seems to us that the barrier, the worlds, there are some kinds of spirits and devils there, angels, who knows, degrees, somewhere out there. And here, it's the group, it's the relations with my friends that I see them. I can feel them so much, they're right here before me. I can check them and I can check me, and what kind of connection we have. So all of this great spirituality, all of the worlds, these infinite distances, it all accumulates and converges, shrinks inside this small group. And it's possible that by this, I finish everything, I complete everything, it doesn't make sense to me. Is it truly so? I hear you.

Question (Petah Tikva Center): (12:21) What about outside the group? Besides the group, there's 8-10 hours that I'm outside the group.

M. Laitman: We talked about that many times already. Besides the group, all the other hours, all of the other societies, the environment where I am outside of the group, I take them into consideration as an environment in which I have to function according to the laws of this environment where they exist and function. If I come to work, I function at work as it is customary in that society at work. And it's not that there I start executing some love of friends, and I come to my manager and I kiss him, and I help a friend there, not a friend, some colleague who is working next to me and I help him in some way, but rather I have to function in each and every place according to the procedures in that place.

How come? I'll give you another example. You're married and you have a wife, you have children, right? As much as I know you. I visited him in Austria, I was visiting there. So all of these relations, all the things that you have in your family, do you bring them out and this is how you relate to others or not? No. It is the same with the group. The group is my personal business, it's internal, personal, even more internal than the family, more internal even than everything. Between us, how many hours, how many concerns that the family give us and we think about it compared to how much do we think and judge and exist inside of our society. The family is actually an external society.

Student: What I meant is about my intention throughout the whole day during work, what are these?

M. Laitman: My intentions during the work are all inside of my group that is somewhere there, or more correctly, it exists in me, inside my heart, and I'm with it. A person should get used to include several layers. The most internal layer is the Creator. Around that is the group, around that is the family, and around that is the work and the whole surrounding world, and to live simultaneously in all of them and feel that he is in this inner split, and bit by bit, the more he will advance in his inner work, he will discover that in truth, it is one. He will see that one force unites all of this and operates in that, and then he will have no problem.

Reading: (15:28) The expression as thyself indicates that we have to love the other to the same extent that you love yourself, and by no means less than that. The meaning is that one should always stand guard and fulfill the needs of every person of Israel, not less than standing guard for carrying out your own needs, but this demand though is impossible whatsoever, because a person has no time to care sufficiently for his own needs, so how can he be imposed upon with the obligation to work and fulfill the needs of the whole people? But the Creator's demands from the created beings are precisely defined, so we have to understand how to nevertheless fulfill this demand of the Creator from man.

M. Laitman: That is, if we were thinking that to reach the end of correction, to acquire the worlds, to be as the Creator who is ruling all eternal, it is so simple. Through love of friends, and indeed in a small group I can carry it out and reach it, it is true. But let's look at it through, to what extent it is truly implementable or not. It turns out that it's not so easy to carry it out. Because even though it seemingly converges and instead of all of the world, it's just this world instead of the whole of humanity, it's just a small society, and seemingly it's all right here before me, some mini model of the work. Nevertheless in this small laboratory I'm also incapable of doing it.

Why? Because if I'm incapable of caring and filling myself, how can I care and all the more so truly fill someone outside of me? I don't even have a desire for it, and even if I had a desire, and it says love your friend as yourself, that I should care for another as I care for myself. Nevertheless I will not be able to carry out this love, just like I cannot carry it out towards myself. So then how do I reach this execution? Give me even one person besides myself, we don't have to have a great society so that I cannot care for 10, 20 or 100 people, even one person besides myself, I can't care for him, I can't even care for myself. So it turns out that the Creator seemingly says, jump to the next degree, but that next degree is seemingly unrealistic, it's just painted on the wall, and we cannot rise to it. Any questions?

Question (Petah Tikva Center): (19:02) It says here, every person of Israel.

M. Laitman: No, when it says every person from Israel, what it means is even in the group where I carry it out, Israel means those who yearn to reach the same goal. That only within them I have to carry out these actions, and not just in the general society, and all the more so towards humanity. That it is impossible to encompass a group that is greater than just a few individuals, or at maximum a few dozens.

Question (Petah Tikva Center): (19:40) Question, every person from Israel, can we say this is every person who studies Kabbalah?

M. Laitman: I told you that it's not every person who is studying Kabbalah. I told you, listen, I said it's only in the group. That I determined to myself that this is a group and we are in this mutual work towards each other. And even though now we are seemingly in a greater and greater development, and we're trying to determine that our group is a great group that includes all the groups on the face of planet Earth, nevertheless, it is difficult for a person to think that way. We will get used to this concept bit by bit, that I want to unite and I have to be together and incorporate all of those who yearn together with me towards the same goal. But if I'm incapable of holding them in my field of vision, it is enough for me that I simply, it's enough for me that I think about some small handful of people. That is enough also, even though it's certainly desirable, and I hope that in our work we will reach a state where we think of and feel the entire group.

It's just that it doesn't depend so much on each and every one on his effort, but rather it depends on how much the whole group together we will project to its power, its intensity to each and every one. And then it will turn out that each one who will feel that, he will feel that he's included in some force of thought, one great longing towards the Creator. This has to be born in us bit by bit, seemingly to emerge from within. It will happen, but I do not determine this as the goal for each and every one, but rather I'm saying that each and every one, wherever he is, has to establish towards himself a certain restricted number of people with which he's trying to reach love of others.

Reading Item 4: (22:20) To what extent the instruction of love thy friend as thyself is not feasible, is emphasized in the demand of preferring the needs of others to those of yours. Meaning if a person has something and his fellow person needs it, even though the owners of the thing requires it themselves, he has to provide for the needs of his fellow person. Meaning a person will separate from all his possession because there will always be someone who needs what he has.

M. Laitman: That is, we need to understand to what extent this condition nevertheless of love of others, or it is towards humanity, or it is towards the Creator, or it is with respect to a small group, or even towards one person besides myself, nevertheless it is not within the reach of our hand. We're incapable of executing it. And if we're incapable, then what is this whole game for, that instead of the Creator we need to love others, and instead of the whole of humanity just a small part, or even one person? What are all of these games for? Let's say, why even bring us some sort of a rule or some kind of a law that I am incapable of upholding?

So, in the meantime we're scrutinizing together with you to what extent we're incapable of executing it, because the attainment of the lack of means, lack of preparations, the correct preparations within me for the execution of this condition says that I by myself cannot build a vessel in which the upper light will dwell, that the Creator will fill it. I'm incapable. So, is it upon me nevertheless, love your friend as yourself, as it is written? This thing is very, very important.

Why? Because people nevertheless think that they are capable of reaching some spiritual action, that they have to try and carry it out with all their force. And we need to walk on an entirely different path. Well, not entirely different, but next to it. We do not carry out any action. We have to reach the deficiency to be beyond the action. If we have a deficiency to already be beyond the action, if I know what is the outcome that should be, if I know to what extent I'm not capable of doing it and how much I want to do it, and I correctly depict to myself the state that I will have if I were able to execute it, this is enough.

This tension of being in that state that I'm incapable of being in, it is called raising of MAN. And then it happens from above. The lights correct the vessels, they fill the vessels, only the lights. On my side, it's only our obligation, actually the obligation of each and every one, it is to reach the awareness of the present state and the correct depiction of the next state, which seems to me as the best possible thing. To such an extent that my present state is completely hated by me. And that state is the one that I cannot live without. If this gap exists, it is called raising MAN, a prayer, and this desire alone is sufficient.

And there is nothing more than this desire. This desire already executes the operation of the light on me. And this is why we are discussing here a lot from all kinds of different angles to what extent this law that we must keep, the only law, that in all of the degrees it is the same law, and there is nothing else besides that. And I always have to think about one thing only and check myself only towards one rule, to what extent it is actually not implementable, it's not sustainable.

Reading: (27:07) 5. We should understand why the Kabbalah was given only to the people of Israel and not to all peoples. Is there not a choice of nationality here? Obviously, only a fool might think that. The sages say that the Creator offered the method for correcting egoism to all the nations. However, no one wanted to accept it. The explanation of the sages seems childish and difficult to agree with. If we say that no nation wanted to accept Kabbalah, then why are the people of Israel considered a chosen people by the Creator? How can we imagine the Creator going through ancient wild peoples, trying to communicate, convey to them something they have no concept of? In the origins, in the history of the nations, no such thing has been mentioned.

That is, the Torah is telling us seemingly about some fairy tale for babies, for children, that the Creator, He's so great, so good. He had some kind of a nice gift, and He came and He wanted to give it to all of the nations. Where did He find them back then? And He turned to them, and He asked each and every one, and none of them agreed to receive the Torah, because there were all kinds of limitations and decrees that certainly no one wants to take upon himself a difficult life. And then He came to the people of Israel, and He said it to them. Please, if you want it, well, there's no choice, nobody else wants to receive it, so you'll receive it. And they cried out, and they were happy, yes, please, we're ready. Indeed, this story is a story which is good to tell to children. You may hear it not only from children.

We call it what should we do with children who have grown older? We nevertheless have these wise people that nevertheless even, they tell it even to grown-up people and they think that by this they're saying something wise. What the Torah is telling us, it is always telling us about things that happen in spirituality above the barrier. Not only above the barrier, but usually what is happening in the worlds of BYA, or in the world of Atzilut, how the world of Atzilut imparts to the worlds of BYA. The Zohar is telling us about it and it explains to us in general all of the definitions that we have in the holy books that are explained in the introduction of the preface of the Book of Zohar.

There, Baal HaSulam explains to us that everything that the holy books speak about, it's all about the spiritual world. Spiritual means that all of these concepts are not somewhere up there above the clouds or outside of the horizon. Certainly, the distance is not in some sense of geography beyond some galaxies, but rather, it means that it's hidden from our ordinary sensation that people, humans, have in this world. Therefore, spirituality is called Kodesh, holiness, and Kodesh, holiness, means something special, unique, and in order to feel that we need special senses.

M. Laitman: (31:27) And then we will feel in those senses, and close or far with respect to that sense we’’ll be in a different meaning than close or far in the beastly sense. And up or down or kinds of stronger, weaker, or all these different manners of feeling of sensation will appear towards this sense, the way this sense was built. And this additional sense is called Neshama, soul, and it can be developed, and then we can feel in it whatever we feel, and what we feel in it is called the spiritual world, the upper world. Because each one of us, of the people of this world, as we call it, must reach adhesion with the Creator. Not only he must, but all of us together must, and not only that all of us together must do it, but we need to carry behind us all of the still and vegetative and animate to that degree, because they're incorporated inside of us, and they also reach some sort of a spiritual ascent. This is what Baal HaSulam explains to us in the introduction, not the introduction, in the beginning of the preface.

If so, then the question is, why, if there is a method to develop this sixth sense and live in it to such an extent that all of the rest becomes completely negligible? To such an extent that I simply stop feeling life in this world as a life that is important? To such an extent that when I asked my Rav, Rabash, well, what is it like when a person reaches the spiritual feeling, the spiritual world, he crosses the barrier, how does he feel his body? How does he feel his life here? So he explained it to me, and I keep repeating it, because indeed it's a simple explanation.

He says, it's like you come home. If you take a shower, you take out of the closet a new shirt, and you put it on, right, this is our custom. So it's the same thing with a person who reaches the degree of the spiritual world and he feels life on a different level. He sees that already in this whole collection of his beastly qualities which he received from birth, he's no longer capable of executing the records that exist in his spiritual gene, from here to the end of correction. So he knows that now his time has come to get rid of this body. Get some kind of a shower, right? He rises to the degree of Bina. He is immersed there in the upper waters, as we call it, and then he comes back down and he receives a body with new beastly qualities, meaning he's born and he continues the path in this world until bit by bit he reaches the end of correction.

You can reach it in a single incarnation, a single life, but it's also possible that you have already crossed the barrier, but nevertheless you have all kinds of duties. And so you don't, and you don't finish them in this life. And so you have to change your shirt, you come back to this world, and it is possible that indeed you finished your corrections and you know it's time to fold, you know, move away from here and stop your operations here. And it's possible that you’ve reached the end of correction and you don't, you're not required for any operations in these degrees, like this world, to be together both in the body and in the permanent soul that is already entirely corrected. And yet there is a role for the entire body called Adam, that you have to also do in both worlds. Inside you understand it and happily you come down to carry out some task.

M. Laitman: (35:48) Nevertheless, a person lives according to the highest degree of his feeling of his existence, where the person's thoughts are, where the person's heart is, this is what he feels, according to that he lives, not according to the lower degrees. We don't feel the still within us, even the vegetative within us. What is the vegetative within us? Let's say the nails, the hairs. We cut them off, we don't feel it, it doesn't hurt us. And all the more so the still within us. We feel only the animate within us, because according to our body we're on the animate degree, we're a beast according to our biological structure. But if we elevate ourselves from the degree of the beast to the degree of Adam, Adam means the soul, then we stop feeling all of our beastly lives. Also from the animate degree, as something that determines, that is important, we cut it off, just like now we cut off our nails or our hair, it's the same feeling.

So, if we have to go through all of these corrections and the whole of humanity and us together, or is it one after the other, maybe just like the embryo develops inside its mother. So we know, let's say we have the three days of the absorption of the semen, the seed. When the seed enters into the mother, we have the three days of the absorption of the seed, and after these three days, meaning right, left and middle, the first three lines, but they're still just a point. Then there is a connection between the upper one and the lower which is considered that there is a place inside the mother where this record found precisely its connection with the mother. The mother has a womb, meaning a very big AHP, which is capable of absorbing all the records that still exist below her, and the person found precisely, according to his initial right, left and middle, when he found, he implanted that place in the mother which is exactly towards him.

This is called the three days of the absorption of the semen, that his desire is scrutinized at least to a certain extent that in a pinpoint manner he is already connected with the upper one, and then he begins to develop. We have the 40 days of the formation of the newborn, when all kinds of desires and qualities begin to be formed in him, and we can see it also in an embryo. You must have all seen these pictures, these photos of how the embryo develops inside of the womb. And then we have the three sections, the first section, second and third, three months, three months, up to nine months. Months in Hebrew means innovations that the person goes through, so that in all of these stages he is under the influence of the upper one, and by that he reaches his complete form.

To an extent that he can come out and begin to exist freely. Meaning he already begins to have a screen over one of coarseness and so on.

The question is the following. We see that this also speaks that in an embryo, in an individual embryo, not all of the organs develop at the same time. Some develop first, others develop later, and precisely this development in an embryo. And we understand that also somehow from medicine, from anatomy, physiology, and also certainly that everything that happens to us in our beastly form stems from our spiritual root. That just as in the spiritual root we have a soul, and in the soul we go through all kinds of processes of correction. So this is also how it is done with us on the beastly degree.

M. Laitman: (40:32) So it turns out that just as the parts that we can see with our own eyes, that they are developing in the embryo not in a uniform manner, likewise these parts develop not in a uniform manner in the whole of humanity, which is one soul, one embryo, or Yenika, suckling, or grown up later on, small or great, but rather one after the other. And in that we have groups, let's say, that on the face of the earth that come first, or they later enter their work and their correction, of course, until the complete, the correction of all of them won't be complete, we won't reach the end of correction. But certainly, and we can see that, there is a certain order. We don't know why the order was determined in such a way. We can learn in the wisdom of Kabbalah according to which courseness, it's four, or the root, or what is the relation that it has to the right line, or the left line, or the middle. This part, to what does it belong, and which way. This is what this question is directed towards.

Why was the Kabbalah given to the people of Israel and not to other nations, and is it actually from the good side or the bad side? The Creator probably intended for the Torah or Kabbalah… Kabbalah, it's the same thing, I just don't want to confuse us, the concept of the Torah for us is very much distorted. So why is the method of correcting oneself and reaching the end of correction, congruence with the Creator, why was this method given only to some unique, special group from all of the ancient peoples? Why, nevertheless along with that, the sages write that the Creator probably, apparently, wanted to give this method to the rest of the nations, to each and every nation that exists on the face of the earth, but they did not agree.

He wanted them to receive it, to accept it, and they did not want to receive. What is this whole story? What is its true inner content? And why, if so, nevertheless, He did give it to some group for which this method is probably either not suitable or they shouldn't have it? Why is it considered that He does prefer this nation over the other nations? He chose them, or they chose it. What kind of a very, this story is very, it's like I prepared a gift for someone, he doesn't want to accept it, well, he doesn't want it, what can I do? I come to somebody else. Maybe you want it, and he is suddenly very happy, and he accepts it, but then afterwards he says about himself that he is the chosen people, he's a special people, and the Creator takes care for him, and wants him. But to begin with, the whole story was different.

So we need to scrutinize all of these issues. Certainly, Baal HaSulam writes immediately that is this some choice that has to do with nationality? What kind of nationality or some special beastly qualities of this world? Of course it is impossible that the Creator will prefer some group over other groups, which He actually planted seemingly here on the face of the earth. So what is the point here? And if there is some sort of a preference for particular people to accept, to receive the method of correction, but if they don't receive it and then He comes to some other group and He does give them this method, then how come it seemingly even works, not according to the right address? We have to scrutinize it really well. Why? Because each one of us also incorporates what we call the nations of the world, as well as Israel. And we, inside of ourselves, also have to realize how all of these things work.

But indeed, the whole method of correction is for qualities that, to begin with, are not even capable of being connected with Kabbalah. And we therefore begin yearning for Kabbalah. You know, with Kabbalah, we have what we call the point in the heart, which is called Bina. We yearn for the spiritual world. We want to adhere to the Creator. We don't know that we want to adhere to the Creator, but we have some sort of a passion. This passion is unrelated to all of our beastly actions and desires for money, honor, knowledge, sex, food, some sort of beastly things. No, we feel that we seemingly want to tear ourselves off, to disconnect from all of these desires of this world and fly to the heavens. This is similar to what it says here, that certainly the method of correction is indeed intended for all of our beastly desires.

M. Laitman: (46:11) That's on the one hand. On the other hand, it is impossible for them to receive it, that method of correction. But rather, it is possible to pass it on, to instill it in them only through the point of Bina, which is called a godly part from above that does not belong to them, it doesn't belong to men at all. This point, the point in the heart, when we suddenly yearn for spirituality, it doesn't come at our account, our expense. It's not from our nature, but rather the Creator, through the shattering of the vessels, planted within us this spark, which is considered a part of the broken screen, a part of the reflected light. And that part within us is called Israel. This is why it is called a godly part from above. It doesn't belong to us at all. Each and every one who has this part, it's a part of the Creator, a part of Bina. But through this part, we begin to build a connection between the Creator and the will to receive itself.

At that point, the connection begins. And the connection in that point exists in such a way that below this point is our entire great will to receive, and above this point are the Creator, the spiritual world, and it turns out that this point is what connects these things. And then it is considered that this point is capable of perceiving the method of correction, which is called the Torah or Kabbalah, and somehow to begin to tie together the desires to receive, each one on his specific degree of coarseness, with the qualities of bestowal, by serving between the will to receive and the Creator. This point, later on, we call it NHY of the upper one, AHP of the upper one, NHY of Ima. Later, yesterday, we learned about it when we learned the matter of Hoshana Rabbah, the Great Salvation.

And so it turns out that as the particular and the general we have in spirituality and in each one, the point of Bina and the point of Malchut, it is likewise in groups and in all of the nations, in all of humanity, there is a specific group that seemingly has to perform the correction, just like this point of Bina, and then it will be called Israel. And to perform this role towards all of the nations, this is what we now have to carry out. Now here, too, we have the particular, the general, and the particular. There is the obligation over the whole of the people of Israel, what we call Israel in this world, where it says Jew. To take upon themselves the method of correction, to correct themselves, and be what we call light upon the nations, light for all of the people, to bring them this method, how to correct the world and fill it with the light of the Lord. Meaning to truly be Israel towards the nations. And each one who receives this desire called Israel, his point of longing towards the Creator, he also already incorporates the two parts, the part of Israel that yearns, and the part of the nations of the world that exists inside of him.

Now, what nevertheless is this special thing that is in the people of Israel compared to all of the other nations? That in beastliness, nevertheless, he does belong more to the wisdom of Kabbalah? He received it, and he developed, and throughout the generations, he belongs to it, or it belongs to him, even though they don't quite accept it, they don't quite want it or love it. But nevertheless, the wisdom of Kabbalah is passed through him. If we will learn about the records, the way that they were divided after the general shattering of Adam HaRishon, then we will see that our records, those who belong in beastliness to the people of Israel, they are the smallest records, meaning the most refined. If they're the most refined, well, of course, it's special, but why is that good? It is good because then, in these records, which are the most refined, they are relatively closer to the barrier. And in them, then, these points of Bina can emerge and operate more easily. That's on the one hand.

M. Laitman: (51:26) On the other hand, because everything needs to be revealed with the opposite thing, it turns out that also the will to receive in Israel, along with the fact that it is close to the barrier, it is revealed in the most savage, the worst possible manner. So it turns out that the people of Israel, on the one hand, they have these points of Bina that are conspicuous and seemingly draw them more to spirituality. On the other hand, they have the points of Malchut, which are worse than the others. It's not that in and of themselves, they're more coarse than the other nations, no, but rather they appear in them before everyone else. So it turns out that this group is unique in that in the shattering of the vessels, these vessels fell to the degree that is closest, just below the shattering, below the barrier. And so these vessels, they're actually the topmost layer, they're called Israel.

As a result of that, in our world, these bodies are called the bodies of the people of Israel, Jews, and what is special about them, again, I'm saying that both Bina as well as Malchut become clear and emerge in a more apparent manner and earlier than all of the other vessels because they exist further down, deeper than all of the other records. Again, there's a sketch. Adam HaRishon was shattered and all of the records fell down, the degrees of coarseness of root, one, two, three, four. So what belongs, let's say, to the degree of the coarseness of the root is called the people of Israel. And the others, that's the rest of the nations. And so, on the one hand, according to the coarseness of the root, they are the most refined vessels, meaning we have here Bina and we have Malchut, and these Bina and Malchut become apparent faster than with all of the other nations.

That is, a sufficient light that works on them is enough, and they already jump, they pop. So, on the side of Bina, if we use Bina incorrectly, so we know we're the first ones in all of the nonsense that humanity performs. We do all of the revolutions and all of the scientific discoveries and all of these things. Nobody needs those things, but we do it out of the Bina within us. That's on the one hand. On the other hand, we're also drawn after richness and honor and everything. Meaning both the bad things and the good things are seemingly more conspicuous because the coarseness of the root is revealed first through the surrounding light.

So as a result of the fact that Adam Rishon, when he was shattered, each and every layer was divided according to its coarseness, and according to this coarseness, it fell down. We studied that in part seven in the Study of the Ten Sefirot, how these parts, the souls, fell down after the shattering. So each and every part fell from these records. First, it was the degree or the HGT of the angels, then TNHYM, that's the first temple, the second temple, doesn't matter, they fell. And each and every part that fell, it pushed the lower parts to fall even further down. But whichever way you look at it, all of these falls occurred in such a way that they fell according to the quality of Bina, so those in which there is a more conspicuous quality of Bina, they remain closer to the barrier.

M. Laitman: (55:35) This is called that we have ancestral merit. What does it mean, the ancestors? Those qualities of Bina, Hesed, Gevura, and Tifferet that exist in the first part of Adam HaRishon. It turns out that this uniqueness, it's not uniqueness, there's nothing special about it, but rather those records that in our world come in such a clothing called Israel, those records reach the correction first, and those records must pass on the method of correction. This is our role.

Now, besides that, because the general and the particular are equal, and the records of all of us were mixed, so in all of the other layers, one, two, three, and four, besides the coarseness of root, the other kinds of coarseness also have within them root one, two, three, four, even in four, within four. That is, we can find Chinese people or Japanese, and I don't know what kinds of other groups, what we call nations, that also have within them the same parts of Bina, the same root, which is called within them Israel. Or it will be called the righteous of the nations of the world, doesn't matter how you call them, but in each and every nation also have those people who yearn for spirituality.

And on the other hand, within Israel, who have in the coarseness of root, root, one, two, three, four, there are those who are far away from spirituality, even though they belong to Israel. Because each and everything incorporates everyone. So suddenly we see here people from Germany, and they tell me, from how many countries? 25? So yeah, so we have people here from 25 countries, and they all belong to Israel, to this concept of Yashar El, longing for the Creator. And we can go outside and see people who, according to their nationality, they belong to Israel, but they have no interest in that, leave me alone, that's it. This is how they relate to this mission, because they do not belong to the part of Bina in them. So this is what Baal HaSulam writes, that certainly only someone who is insane might think that this pertains to some nation, on the one hand, to nationality. And on the other, nevertheless, the people of Israel in this world must pass on this method of correction, to implement it, and also to pass it on to the other nations. Are there any questions? No.

Well, if the people of Israel understand that, then we don't need any more. We'll see. From here, certainly we realize, why throughout the whole of history we're the ones who are most screwed up, why we deserve it, why the Creator arranges for us such blows through all of the other nations. Because we don't correct ourselves, and we don't pass on to them the method of correction, which is a salvation for them as well. And then this steamroller of correction, this great wheel of history, first of all, obligates us to carry out these actions of corrections. And towards the other nations, no. But rather, precisely because we are at fault that they are in that state, so the stick first comes to us. And it's written that Israel is at fault with all of the terrible things that happen in the world, because everything that is happening is because of lack of correction, and we are at fault for this lack of correction. If somewhere out there, there is a war, some disaster, some calamity, doesn't matter where, it's because of the lack of correction that we actually caused; both Israel, each and every one within himself, if he has this desire and he didn't actualize it, and also Israel. Meaning the beastly people called Israel, they're at fault for not executing what is upon them. It's clear.

Question (Petah Tikva Center): (01:00:06) Is it time for the end of correction?

M. Laitman: It has to be the top layer that is yearning for spirituality from all nations, and if there are such, from this we're building our group called Israel in a spiritual way, except for the beastly Israel, this nation called Israel on the beast level, the way it's called, and it must also perform upon the earth its role in the beast level, and until it doesn't, it's going to be completely knocked over by everybody. Those are the actual blows that it is inviting upon itself, that we see beyond the barrier, the true picture, it's just as if you take a stick and you're hitting yourself. So it turns out that all the other means, whether it's other nations that want to come and kill you, or whether it's some catastrophe, some disaster that you go through, you see in your own eyes, as much as you are causing this to yourself, just like that. And all the rest, except for you, is still on the degree below freedom of choice. That's why there's no actual thing you can really depend on then. Only you also not doing anything, and also causing all these disasters that are happening with you and everybody else.

Question (Petah Tikva Center): (01:02:01) A person that didn't receive a point in the heart will not come to study Kabbalah because it doesn't come to him, or he doesn't deserve it. Do the people of Israel, the general folks, do they have such a point?

M. Laitman: Does Israel have that point? Yes. Yes, it's closer to the barrier, it's more clear than the rest of the nations. And we see it according to the way this nation performs through history, as much as it excels in everything in this world, all the nonsense, to discover all kinds of discoveries in physics and all kinds of things, and to be the richest, and to be the worst in everything. So, if this nation would use its spiritual qualities to develop them, obviously it would cause a general correction for the whole world. The qualities are there, the preparations are there. If it wasn't this way, so all these calamities wouldn't come upon us, because for a long time already we can perform the corrections. The fact that we didn't do the corrections, that's what comes to us in a negative way. No more. The same correction, the same record, if I don't realize it, so when the coarseness comes from below to my point in the heart, and from this coarseness I have to turn it into purity. If I don't do it, this coarseness becomes above the point in the heart as an additional concealment, and that additional concealment is felt as disaster, heavier life, disease, whatever you want. Let's say Kabbalists in the 20s of the 20th century, 1920, 1930, they were just shouting out that in 10 to 20 years there'll be disasters with the nation of Israel.

If there was a very sharp transition from beastly life, where people lived in all kinds of land of the exile, to the life that we receive this land, and started building, started building it on a beastly level and not a spiritual level, and everybody was crying out about it, also Baal HaSulam, and there's testimony to that: as much as they warned us what could happen if we don't do it, and it happened. Because if you get so many conditions to perform the corrections and the inner preparation, so this coarseness goes above Bina, Malchut goes above Bina, and that's when everything already just gets lost. I don't want to say what else could happen, but it's worth hastening.

Question (Petah Tikva Center): (01:05:27) How could it be that the part that is closest to the light, to the correction, is in the greatest concealment?

M. Laitman: How could it be that the people of Israel are in a greater concealment than the rest of the nations? It's not just its coarseness. Now, that's a good question. You're asking this: How could it be that if its coarseness of root is so cruel, chasing honor, money, wanting to swallow the world? 515 million people, look at all the noise they're making in the world. Everywhere you can find one of them, and he has to be first, because his coarseness is now going out, meaning it is activated now. The rest of the nations, we don't know. The Chinese, we're thinking, what does he need except for a cup of rice? He doesn't need anything above that. It's because the surrounding light still didn't come to them and still didn't reach implementation. When it does, when his will to receive is revealed, you'll see how big that will to receive is. We have to all discover the will to receive of Ein Sof. So what's revealed to us now, it's just the general coarseness of the root. But because it's being revealed and then the rest isn't, so it seems to us like we're the worst. Our coarseness of the root now compared to the others seems like the worst. That's why it pushes us into all these things: to revolutions, discoveries, technology, anything, to be first in money, to be first in honor, to be first in science and all that. But once it starts being revealed in the lower layers of the will to receive, so then the big explosions will happen. Bt it won't be explosions, because we are going to prepare it with the coarseness of the root and onward. That's what's called that this nation, this layer is the adapter between the Creator to the rest of the nations. That's why they can't, to begin with, all the other lower records, they can't start their correction without the coarseness of the root. The distance is huge.

Question (Petah Tikva Center): (01:07:57)

M. Laitman: He's asking nice. How can we all, that we're a collection of Israel from all the nations, how can we awaken the nation of Israel? That's the most difficult work, even though it's really the layer of coarseness of root, all in all. But only by the surrounding light that we will draw upon ourselves. And it's written that in the end of the Introduction to the Book of Zohar, where is that, Owen? One minute.

Student: 66.

M. Laitman (Source Text/Commentary): (01:09:08) One second. It's written in the prophet Isaiah, “and they took the nations and brought them to their place and settled in the house of Israel on the land of the Lord and brought your sons and daughters and took them upon your shoulders.” Meaning, the other nations will take the nation of Israel on their shoulders and bring them to Jerusalem to perform their role. Okay, it's not… we see that the correction comes in that way. That supposedly these are called the nations, that, okay, 25 countries, right, we had representatives, and in the end we have to cause the next layer, meaning the layer of the coarseness of the root to be corrected, and through that the rest of the mass of the world. From the spiritual nation of Israel, all of us around the earth will come to the still level of the beastly nation of Israel, and then the rest of the nations by the surrounding light that will awaken. Who are we? We don't belong to that. We are the spiritual Israel. That point that is yearning from all the nations. We are the root of all these. Root of root, root of one, root of two, root of three, and root of four. We'll see how the Chinese, Japanese, everybody's gonna come, and no nation's gonna be lacking that. Not one person that will be interested and come, and that's why it'll be a group that includes everybody, but it's a term of the nation of Israel on a spiritual level, not on corporeality. Corporeality is all those outside of this little village of Citrin. You know that in Israel, we, the group of Bnei Baruch Israel, this year determined that it's going to be the year of dissemination in Hebrew. We must start breaking the barrier here. Without that, it can be. Well, we have to do it, like every group in their own place will do it, but we have the toughest job,

Question (Petah Tikva Center): (01:12:09) And that should be our intention during the study?

M. Laitman: Yes, I'd say this: what am I expecting? I'm expecting the biggest group that could possibly be, our group of Israel, of all of us, that also people will come from all other nations. You see, suddenly someone in Chile, Brazil, Mexico, suddenly a person feels and finds a connection, and that's how it's gonna be. It's very special souls, and that's their role, and all of that. All of us, and especially the group of BB Israel is to cause this beastly nation to a spiritual awakening, because from spirituality we have to go down to the other layers: from the root, one, two, three, four, each one on their layer. We have to begin, and if we don't do it on the general coarseness of the root, obviously it won't go down to the other layers. Okay. The women today are silent.

Reader: We're in item number six.

Reading: (01:13:45) The wisdom of Kabbalah is a method for the correction of egoism. The result of this correction is the attainment of the purpose of creation and adhesion to the Creator. The world was created in such a way that would enable a person to observe the laws of Kabbalah and reach the purpose of creation. The plan of the Creator is to be revealed to a person, which is felt in a person as an absolute pleasure. When a person develops gradually with the use of Kabbalah, he ascends spiritually until the attainment of the Creator, to the complete Wholeness. This wholeness is what we call Dvekut, adhesion.

M. Laitman: I've gathered here, and I cleaned up all the words and every sentence of Baal HaSulam. I made a big change, but all in all, this is the content. Meaning that the Creator's purpose is to reveal Himself to the person. This revelation is according to equivalence of form, equivalence of form through correction of all his desires. All our desires must remain the way they are. You don't have to correct the desire, even though that's what we say, that we have to put a screen on every desire. The way we use the desire.

Reader: Item 7.

Reading: (01:15:44) But why weren't we created perfect and whole and adhere to the Creator to begin with? For the sake of what and who needs our efforts in our self-correction? Answer. Whoever eats the bread of shame feels shamed until he loses his essence, his self. And since the Creator wants the created beings to feel themselves perfect, whole, similar to Him, He gave them the possibility to reach this wholeness with the means of our efforts in self-correction.

M. Laitman: Keep going.

Reader: Item 8.

Reading: (01:16:30) This is similar to a rich person who brought to his home a poor person, he fed him, he gave him drink, he gave him all that he wanted to want, all he could possibly want. And the more these free gifts grew and became more, the poor person felt greater and greater pleasure. However, to the same extent increased the shame in him. And when the rich man asked the poor, tell me, did I fill all your desires? The poor person answered, one desire remained in me, for all of this to be the reward for my work and not be received as charity from your hands. In answer, the rich man told him, this need no one can supply you with.

This is a natural law of our world, that one who receives feels shame and lower spirits at a time when he feels that he's receiving a free gift from one who's giving it to him from mercy or, you know, having grace towards him. From here comes the second law as well, there's no person in the world that could fill fully a person's desire, another's desires, because one will not be able to make his gift into an independent achievement of the receiver. And only this could give him the feeling of complete wholeness and pleasure. Hence, the Creator prepared us, the perfect Creator prepared for us a possibility to attain wholeness with our own forces, with the labor and exertion in self-correction according to the method of Kabbalah.

In such a case, all the good and pleasure that comes to us from Him, meaning whatever is included in the concept of adhesion in the Creator, will be our self-achievement that was attained by us thanks to our efforts. This is the only way we will be able to feel ourselves as the lords of the situation and feel wholeness.

M. Laitman: (01:19:07) Any questions? Meaning the Creator created the will to receive. Except for that will to receive He created shame, the feeling of the disparity of form between the receiver and the bestower. If He didn't create this shame, something additional, except for the will to receive. So, we would never want to change. Just like beasts, just like animals. Everything that we want to change comes from the feeling of disparity of form between us and the Creator, whether we feel it or not. How? It's written about a beast that the day the calf is born, it's already called a bull. Meaning even though it was born today, it already knows how to stand, to eat, it knows what's good, what's bad, it won't make mistakes, it knows where to go, not to jump from a high place, it knows everything, and it doesn't need anything else to develop. Till the end of its life, it's in the same character, in the same habits, in the same nature. That doesn't change. But man, completely different than a beast. Born without any preparation to exist. Until it starts knowing how to exist, to sustain itself in the world, you need 20 years just to know somehow, more or less not to do nonsense, and also afterwards it doesn't help. The beast needs to be educated, you need to hold it in a certain way that it won't go into drugs, that it won't do nonsense that later on will suffer and cause bad to its environment. That's only man. Where does it come from? From the feeling of the difference between the person and the Creator, the point of shame. And this point pushes us to all the bad achievements, and if we'd feel the Creator, we'd understand where our difference comes from, in what are we different from Him. Then that feeling would have caused us to give us like an impulse, a clear direction to develop for correction. That's why we… also the true shame, and also correcting the true shame, it happens only above the barrier. Below the barrier, we have like a copy of it. And our beastly desires, what can we do? It causes all the evil there is. And the correction is only to resemble the giver. Otherwise, we can't get rid of the shame. And this shame, as we said, it's a creation on its own right. The Creator that created phase one and the four phases of direct light, if it would fill phase one, it wouldn't give a feeling that there's a root, the giver. Phase one wouldn't have felt that it wants to resemble the root, a higher degree of it, to the giver. Then it wouldn't develop onward. Everything would end in phase one of the four phases of direct light. But all the development is from the feeling of the disparity of form between the lower one and the upper one. That the lower one wants to resemble the upper one. Why? He explains that in the next item.

Reader: 9.

Reading: (01:23:39) Although shame stems from the law of nature, from what law of nature does this shame stem from? Which we feel when we receive from someone with mercy. The shame is a result of this law of nature.

M. Laitman: From which? You're correct.

Reading: (01:24:11) Shame is a consequence of a law of nature that is known, according to which the nature of every result, of every branch, is close to its cause, to its root, and is similar to it. This law operates between every root and its branch and is never breached. It comes from this that all that exists in the root is desirable, loved, beneficial, pleasant, and causes a feeling of pleasure in the branch, and the branch will aspire for the root. Whatever is not typical for the root is unacceptable, intolerable, harmful, and causes a feeling of suffering in the branch, and will aspire to distance himself from. From this we will understand the sources of all the pleasures and sufferings in the world. Since the Creator created everything, and He is the root of all the created beings, hence everything included in Him and descending directly from Him to us, attracts us and is pleasant to us. Everything that is not typical for the Creator, which does not stem from Him directly, but rather comes as a consequence of the revelation of His opposite qualities, of the created being himself, is contradicted to our nature and causes suffering.

M. Laitman: (01:25:57) I got a question about that. If the shame is part of creation, so in which part of creation does it exist? Is shame light? So how can the created being feel it? So, I said it in a clear way. Shame is a creation on its own right. What does it mean? The will to receive that wants to enjoy the light that created it as a copy. There's a light, the qualities of the Creator, that wants to cause good to the created being. And with these qualities, He imprints desires in the created being for those same feelings, He wants to give the created being. The created being necessarily starts wanting what's in the Creator, meaning wants to enjoy the feeling of the Creator. If the Creator fills me, I feel good. If not, I feel bad. As much as He fills me, better. As much as He doesn't, worse. That's it. So, in such a way exist the still, vegetative, and animate. The speaking level, I'm not speaking to people on the street, on the person on the street. I'm speaking about the term Adam, speaking degree. So, the speaking degree isn't on a level that only feels good from the presence of the Creator or bad from the lack of His presence. Except for that, he feels one more parameter which doesn't even belong to the imprint of the created being in the created being. Except for the fact that He created an opposite form of Him in the created being. He gave him another additional sensation of whom am I giving this to you. The still, vegetative, don't feel the giver. The degree of Adam feels the giver. We're still not Adam. Adam means feeling the Creator as the giver and then feels the shame. There's no other choice. And according to the intensity of the feeling of the shame, he awakens to just make it disappear at any price, because it completely cancels all the pleasures. I'd rather be dead than alive. I don't want this life. Not money, honor, knowledge, nothing. Not any spiritual pleasures. If I feel shame to such an extent that Malchut of Ein Sof was filled with all the light, and restricted itself, and doesn't want this light that fills her. Why? The feeling of shame is greater than all the infinite pleasures that are there. Meaning the feeling of shame comes from a higher degree. And if a person corrects that shame, he is awarded with a higher degree than his own vessel. Meaning it comes from the created being's degree to the Creator's degree, because from that Creator's degree comes the feeling of difference, the giver. Clear?

Question (Petah Tikva Center): (01:30:19) To resemble the giver or shame is the same thing?

M. Laitman: You can only say, you're asking nicely, you're saying. So altogether, because I see that He gives and I am the receiver, and I don't want to feel myself as the receiver, I feel bad from this, then therefore, I go to somehow perform certain actions to not feel shame, not to feel that I'm the receiver. So is that called that I'm doing it from love? Am I doing this to truly resemble Him? I want to rid myself from this unpleasantness, right? The beginning is like that, because the beginning is like that because we are in an opposite form to the Creator. By me hating, from me hating, from my hating reception, because I'm ashamed, it burns me, it simply kills me, I feel that it would be better to be dead than alive. It's truly like that. It was created this way because it's a feeling of a degree that's higher than me. It's more powerful than all the pleasures. This gives me the possibility to perform the first restriction upon myself where I stop receiving all the pleasures, not wanting them. When I stop receiving all the pleasures, I can then start receiving and absorbing from the qualities of Bina. So, I start to understand if to be a receiver is not good, and from that the desire to receive suffers. So I start from this, it's really a transition towards beginning to understand how much better it would be to be the bestower. So much so that the desire to receive itself begins to understand that it's worthwhile to be a bestower. It has a connection with Bina. Where does the connection between Bina and Malchut stem from? From Malchut to begin with restricts herself, and Bina says, “I don't want it, you don't want me, I don't want you.” And from that they start to be in a way that, oh, you will need me and I will need you maybe. And then they begin to incorporate in each other's qualities. And in this mutual connection, new thoughts, completely new thoughts that were not in the created being begin to happen, and ones that enable the fulfillment through bestowal. And this filling is… bestowal is perfect, and this filling is altogether, it's also, it's not a filling, its whole content is the giving, resembling the giver, being adapted to Him. And this all starts from the feeling of shame that helps the desire to receive in this unpleasant way to begin rid himself of himself, to distance himself from himself. A person starts to see that through the shame he has distancing from himself, he exits himself, he rejects his own nature. Shame helps with this, to start working with this. But afterwards, of course, in place of shame comes love. There's already a longing in relation to the giver that brings shame. Then you come to a state where everything is allowed. The Creator gives you everything. I like that example from the letter from Baal HaSulam, where the king is concealed, and seemingly he's cruel, someone cruel jumps on his treasure, or his kingship, and this poor servant has to battle there. Meaning, it's all in a person's hands. And there's no problem, complete free choice to be similar to the giver, or completely receive everything like in Malchut of Ein Sof, and not feel shame. A person has then a choice in this, to kind of erase the shame, to remain in order to receive, to remain in the entire desire to receive and remain in all this freedom without the Creator. And here is the point of his free choice, certainly, which is called the middle of Tifferet, the middle third of Tifferet, the shell of Noga, where certainly, when a person is in such a state, here comes the question, how can we in such a most free way choose to be either like the Creator, or like the created being? What then is the drive that we have in order to resemble the Creator specifically? That's really not so easy or simple to explain.

Question (Petah Tikva Center): (01:35:35) First we say that only the feeling of the giver makes me feel shame. Then a person starts restricting and starts to work.

M. Laitman: Shame can come only if we see the Creator, feel the Creator as the giver. It's like here, the poor and the rich one. There's many people receiving benefits, and we're saying, be ashamed, how are you not ashamed? He doesn't feel that he's receiving. Does a child feel that he's receiving from his parents? They owe me, he's the head of my family. He's spinning them. Later, when he grows up, he starts, to the extent in which he receives independence, then he can no longer come to his parents in demands. I now am the son of my parents, even at age 30 I'm their son. I'm living with them together. I come to them, I'm their son. When I already got married and I have a wife, now I already come to visit my parents. I'm already a different unit. I'm already ashamed. Where are you going? I'm going to visit my parents. Before you got married, I'm going home to daddy and mommy. You're starting to become ashamed. Why? You became independent. That feeling that a person receives provides him with the ability to be independent.

Question (Petah Tikva Center): (01:37:09) Can we say that shame is from disparity of form, or is it like an additional shame from the lack of yearning?

M. Laitman: Shame from a lack of yearning can come only from the society; not from a person. That's a topic on its own. How through the society we can develop shame. That's a very important thing. Today we won't have enough time to do it, but maybe today yes, but not in this lesson.

Question (Petah Tikva Center): (01:37:55) The Creator has something from His nature. How can I take shame from Him?

M. Laitman: Meaning, you're saying this. The Creator has all the abundance. He's not lacking a thing. He has endless pleasures and these things. Why does He care if I'm receiving a little from Him? Why am I feeling shame if I think in such a way? It's like everyone says, what, am I stealing? Everyone's thieves. I'm saying they stole this. I'm taking from them. It's a command. It's a Mitzvah to do, to steal from them. Someone who steals from a thief is somehow free. All these wisdoms are good, but we have to talk when we really feel the giver. Moreover, I'll tell you, everything that you have in you in a human way that you have, more than the beast, more than in a baby, all comes as the development of that degree of shame. You see a baby. He comes to everyone, grabs everyone. He sees, he takes, even with two hands. He eats. You see how he eats. He fills his whole mouth, everything. And he's not ashamed. That's not according to his degree of development. Then he starts to see, oh, this, to take, that, to receive. That's already shame. We cannot define how to behave when shame comes as a feeling of the upper one, or as the feeling of the giver. There's nothing you can do about it. All our education, the whole education of the generation needs to actually only be by, how should we say this, more sensitivity to shame. All the achievements you make in life, your profession, your work, to be more and more in all those things is because of shame. Shame towards your wife, shame towards your parents, the relatives, towards the whole world, towards yourself. That is the motivation, that's something that obligates you in everything. Otherwise, you would remain like a beast without any development. My voice is ending here, I'm losing the ability to speak. Read, we're in number 9 or 10? So please, read 9 and 10, read 9 and 10, and 10 and 11, and at 12 we'll continue onwards.

Reader: So, we're continuing on 9 from the middle.

Reading: (01:41:19) For example, we love rest and hate movement to such an extent that every movement that we perform is in order to attain rest. That's because our root, the Creator, is in complete rest, complete stillness. For that reason, we like wisdom, heroism, richness, and so on. It's all in Him, because He is our root. We hate everything that contradicts it, stupidity, weakness, poor, poverty, because they completely aren't in the root.

Reader: Number 10.

Reading: (01:42:08) Since the Creator, our root, only gives and doesn't receive, we, His branches, feel pleasure when we give, and feel shame when we receive from mercy.

Reader: 11.

Reading: (01:42:29) If so, what is the purpose of creation? The adhesion to the Creator. The adhesion that the attainment is what the wisdom of Kabbalah promises us, is comparing the branches to the roots, that everything pleasant and exalted, that from their own natures in the Creator, we can attain in according to that. In such a way, pleasure is equivalent to form with the Creator. If we, in our deeds, resemble everything that is like our root, we feel pleasure. Everything that isn't in our root causes us suffering. In that way, everything depends and is based on the extent of equality between our qualities to our root.

Reader: 12.

Reading: If so, what is the purpose of creation? The purpose of creation is to give and receive.

Student: We're continuing with the lesson, and we would like to start specifically with summarizing the main things we heard now from Rav, and what from them we can implement in our Ten. So let's summarize these main things we heard now from Rav in the lesson, and what we can implement in our Ten. We have six minutes.

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