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

Daily Morning Lesson: March 27, 2026

Part 1: A lesson based on the articles of Rabash

Rabash. Article No. 11, (1988). What Are the Two Discernments before Lishma?

Original lesson date: 04/15/2002

Reader: Hello dear friends, in the first part of the lesson, we’ll learn from a lesson with Rav from April 15th, 2002. The lesson is based on an article, What Are the Two Discernments before Lishma? You can find it in the writings of Rabash. We’ll read it together in the Tens, we have twenty minutes; then, those that finish reading ahead of time can workshop on the main points in the article.

Reading: (00:58) What Are the Two Discernments before Lishma?

Article No. 11, 1988

The Zohar, Exodus, asks about the verse, “These are the names of the sons of Israel who are coming to Egypt with Jacob; they came each one with his household.” Why does it begin with Israel and end with Jacob? It explains there in relation to the upper degrees. We should understand the meaning of the two degrees during the period of preparation, too, before a person is rewarded with Lishma [for Her sake]: “Israel” implies wholeness, since Israel is Li-Rosh [a Rosh (head) unto me], and Jacob is a smaller degree.

The order is that a person begins the work of the Creator in Lo Lishma [not for Her sake]. At that time the work he does is in practice, meaning without the intention, which should be to bestow. Therefore, in the practice, a person sees that he is making good progress, and each day his possessions of Torah and Mitzvot [commandments/good deeds] increase. A person feels that he is in a state of ascent, since he sees that he is rising in degree, meaning he sees that he is accumulating more each time.

In that state he receives vitality in his work from the Surrounding Light, which shines for everyone, meaning the light that shines for the whole of Israel, as it is explained (in The Study of the Ten Sefirot, Part 1) that the Surrounding Light shines even for the vessels of reception. Conversely, the Inner Light shines specifically to the vessels of bestowal, since the first restriction, which was over Behina Dalet [Phase 4], not to receive light within it, caused the light to depart from the Kli [vessel], for the light was shining in the interior.

Concerning the Surrounding Light, it is explained in Panim Masbirot that “The fourth is the Surrounding Light itself, since now Ein Sof [infinity/no end] illuminates bestowal from its place in remoteness from the place. That is, since the point of desire of Behina Dalet has been diminished and contained no will to receive, she lost her vessel of reception and could not receive within her the light of Ein Sof as before, and the middle point became removed from the light. For this reason, we call this “Removal of place to Ein Sof.”

This means that the light of Ein Sof shines as surrounding even in places where the Kli is still unfit to receive in order to bestow. Rather, this is called “restricted illumination.” Conversely, the Inner Light shines abundant bestowal, as explained there.

For this reason, in the state of Lo Lishma, a person feels that he is regarded as Israel. But when a person wants to begin the work of bestowal, meaning to have Kelim to receive Inner Light, when he wants to emerge from self-love, then he comes into the exile in Egypt. That is, then a person sees how he is remote from Dvekut [adhesion] with the Creator in equivalence of form. Instead, whether in mind or in heart, the Klipa [shell/peel] of Egypt governs.

In that state, he sees that he is far from being Israel. Instead, he is in a state of Jacob, a state of Katnut [smallness/infancy] from the words Akev [heel] and Sof [end]. In other words, he is in utter lowliness, seeing that each day, he is farther from the Creator and has no grip on Kedusha [holiness/sanctity].

This is called the “exile in Egypt.” This is the meaning of Pharaoh coming to a person and asking, “Who is the Lord that I should obey His voice?” That is, each time, thoughts of Pharaoh come and ask him this question, and a person has but one counsel, to cry out to the Creator to help him out of these thoughts, which are a concealment that hides the faith in the Creator. This is also called Metzar-Mi [narrow/distress-who], when Mitzraim [Egypt] ask, “Who is the Lord that I should obey His voice?” This is Metzar-Yam [narrow-sea].

In that state, he is always in doubt. This is the meaning of the words, “who are coming to Egypt,” meaning Metzar-Koh [narrow/distress-Creator]. “With Jacob” means that they have come to the degree of Akev [heel], the Sof [end] and conclusion of Kedusha [holiness/sanctity], which they felt in the Koh [Creator] when they had to take upon them the kingdom of heaven. They regretted not being able to do so because of the questions of Pharaoh, King of Egypt, who governed them with the “who” and “what” questions, which are regarded as “mind” and “heart,” meaning “Who is the Lord that I should obey His voice,” and “What is this work for you?”

This is the meaning of the words, “From the narrow place, I called on Koh [the Lord].” The prayer is because they suffer troubles from the Egyptians, as it is written, “And they cried out to the Lord in their distress; He will save them from their afflictions.” It is known that Tzar [narrow/distressing] means narrow in Hassadim [mercies]. That is, they could not engage in bestowal. In other words, when they wanted to take upon themselves the kingdom of heaven—called Koh—in order to bestow, they felt narrowness [also troubles], that they could not do anything in Hesed [mercy].

The difference between bestowing and working in order to receive is great. When we want to use the vessels of reception, we can derive delight and pleasure from the fact that sparks of light were placed in the Klipot [shells/peels], called “vessels of reception,” from the beginning, so that the world would exist. For this reason, when a person wants to use the vessels of reception, he has a place from which the pleasures called “slim light” extend and shine in the world so it may exist.

But when a person does not want to use the vessels of reception, but he has not obtained vessels of bestowal, he is in an uncomfortable state. He still does not have the place from which to draw delight and pleasure. Hence, when he wants to work in bestowal and receive delight and pleasure in vessels of bestowal, since he still does not have vessels of bestowal, when he feels the exile he cries out, “From the narrow place, I have called on Koh [the Lord]; answer me in the wide expanse, Koh.” “Wide” means expansive in Hassadim, when the Creator helps him with the quality of Hassadim, meaning gives him vessels of bestowal.

This is regarded as emerging from the exile in Egypt and entering redemption, in that now he can work in order to bestow because he already feels the importance of the greatness of the Creator, since he has vessels of bestowal, called “equivalence of form.” This is so because when the Creator gives him the expansion of the vessels of bestowal, the Tzimtzum [restriction] and concealment are removed from him, which he had through the power of the control of the Klipa of Egypt with their questions and dominations. Now, however, he receives the kingdom of heaven not as something “narrow,” as before, but “expansively.” This is the meaning of “Answer me in the wide expanse, Koh.” At that time it is regarded that he has been rewarded with work Lishma.

It follows that we should make two discernments in the work even before we achieve Lishma. The first is Israel, when he feels that he has wholeness, as in Li-Rosh [a head unto me]. This applies to the work of the general public, at which time he receives the general surrounding, which shines from afar. That is, even when a person is still remote from the Creator, meaning he is still immersed in his will to receive for himself, even in this Lo Lishma there are pleasures that are mixed together with his work. These are pleasures he receives from other people who respect and honor him, etc., which he receives from people because they know that he is working for the Creator. Here he receives the pleasure of “slim light,” which is given to corporeal pleasures, which are generally called “envy,” “lust,” and “honor.” Because of it, they feel themselves as whole, as Israel.

The second discernment is when he begins to enter the work of Lishma. At that time he begins to go down to the exile in Egypt, and the body begins to betray the person and does not let him do this work by asking all kinds of questions that cannot be answered within reason, while above reason, a person cannot always overcome it. At that time he begins to feel ascents and descents because each time, he is shown from above what is the work of bestowal and not for his own sake. Although every person understands this, when it comes from above, when he is given the understanding, he comes to feel it. This is when the work with “mortar and bricks” begins, when they feel the hardships of the enslavement of the exile.

According to the above, we should interpret “And the king of Egypt died.” This pertains to the work for their own sake, called the “Klipa of the King of Egypt.” They have stopped working for him, meaning they felt that working for themselves, called “the control of the king of Egypt,” is regarded as death. Instead, they took upon themselves to work for the sake of the Creator, but then they had no power to work because the king of Egypt governed them.

It follows that they do not want to work for their own sake, yet cannot work for the sake of the Creator. This is the meaning of the verse, “And the children of Israel sighed from the work, and they cried out, and their cry rose up to God from the work.” That is, what is the meaning of “and they cried out”? It is that “their cry rose up” pertained to “God from the work.” That is, the fact that they wanted their work to be for the sake of God and not for their own sake, but could not do the work, this was their cry.

It is known that there is no light without a Kli. In other words, it is impossible to give something to someone by force, as it is known that there is no coercion in spirituality. Therefore, when a person regrets and suffers pain and suffering from not being able to emerge from self-love and work only for the sake of the Creator, he cries out to the Creator to help and give him what he wants. That is, if the Creator gives him this: the ability to revoke his own authority and annul before the authority of the Creator, for he wants only the singular authority to be in the world, namely the authority of the Creator; this is his only salvation. This is considered that he has a Kli and a need for the Creator’s help.

This is the meaning of the words, “And God heard their groaning.” That is, once they had a Kli, which is a desire and need to have the ability to work for the sake of the Creator, then comes the time when “God heard their groaning,” meaning that then the redemption began—delivering them from under the afflictions of Egypt.

However, it is known that we must walk on two lines, meaning on the right line, too. This means that a person must thank the Creator for letting him see what he was lacking. In other words, the fact that his suffering is from being remote from the love of the Creator, that these are his troubles and pains, whereas other people, the Creator does not give them this suffering, but their troubles and suffering are from being unable to satisfy their corporeal needs, which pertain to self-love, meaning that they are as beasts and have no idea of anything other than self-reception. For this they were in gladness and gratitude to the Creator.

However, this is hard work, since the left line cancels the right line. Hence, there is always new work to rebuild it. This is the meaning of the words, “And they made their lives bitter with hard work with mortar and with bricks.” Their work was with Homer [mortar], meaning on the left line, when they saw the gravity of their situation, how remote they were from the love of the Creator. Afterward, the work on the right line is to be in gladness because the Creator showed them the truth about the state that they are in. This is called Levenim [bricks].

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Reader: (20:52) We're going to enter a lesson with the Rav from April 5th, 2002.

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M. Laitman: You see, we just read an article, What are the Two Discernments Before Lishma, from The Rungs of the Ladder, Volume Two, page 20. Whatever appears to the eyes – to the intellect, to the awareness, our awareness, our habits of this world – but the path that we advance on to spirituality, to the barrier. We pass it when we enter the upper world, it's not a path that appears correct in our eyes or our intellect. Because each time we advance, they see themselves the opposite of what they need to be. This is because through the study comes surrounding light, and the surrounding light grows the point in the heart, in the heart, where the heart itself is the will to receive. And the point in the heart is a point from the upper world, higher up; and then, each time the point grows, it's in contradiction with the heart. The person feels that his heart is the opposite from that point, meaning each time he advances, he feels himself more at odds with the spiritual world. The point in the heart is the representative of the spiritual world in my heart. I constantly feel the tension, conflict, opposition, disagreement, incompatibility between them more and more. There's nothing you can do, it's so called using and it weakens man’s reason to such an extent that he doesn't know what to do. He doesn't get any forces to advance because he sees that it's as if he's not advancing – he doesn't have the confidence to go above the questions. The questions are just, because the heart tells him how difficult it is, how opposite it feels, how not according to one's reason. That's the problem, if you're looking at it from the side, from the side – from a distance – it's clear. But once the state takes control of a person, it's like there's nothing to do.

(24:04) This is why, until you come to the state of, God heard their groaning. Meaning a person comes to a state where he is not able – he can't, not that he cannot fight, he doesn't have the power to fight – because it all drops from him because he sees his vessels are not getting any nourishment. And they said this is a good state, specifically, from this state, a person reached such a diagnosis that his heart is entirely at odds with the point of the heart on each and every detail. Then, he is rewarded with such an outcry that the Creator saves him. That's it, it's like this simple picture, but when it's actually happening to us we surrender, we cannot do anything with this feeling. We cannot withstand this horrible feeling, we have no power, no confidence; we cannot demand anything. We cannot be like a man, there's no justification, the more he advances, the worse off he is. He grows weaker, he receives nothing, above reason, it's even more difficult to go, to go above reason. Meaning to want to acquire the point in the heart, each time, it seems that I'm more and more in opposition to it. That is why we need reinforcement – a great deal of reinforcement – to see if we have what to work with, what to engage in. If there's a topic like Passover, for example, some material around which we can unite, attack, an all-inclusive attack. It unifies us, gives us this upper inspiration, advances us; but the moment we do not have a, seemingly, clear assignment, something close within reach, then it's tough.

Question (Petah Tikva Center): (27:22) What bothers us with our advancement is the confusion a person's in, between the right line and the left line. He can be in the left line and think that he's on the right line and vice versa. How can you scrutinize each time where he is?

M. Laitman: I don't understand? A person is sometimes on the right line, then, on the left line, that confuses him and he doesn't know where he is. What do I care where I am, ultimately? What do we need, what difference does it make? Let's say that I got confused, what, you want that you have before you, before me red and green? That red is left and green is right and then I'll constantly be able to maintain the right?

Student: The middle line.

M. Laitman: Ah, the middle line, meaning yellow, white—I don't know, both, what for? What is the middle line? He, Baal HaSulam, gives us a very clear middle line in The Letters in Item 60, page 64. He says that Israel which is the point that yearns for the Creator: If I scrutinize it from the bottom of my heart that wants to the entire world, if I unify it and I aim it, I accelerate it toward the Creator. Through all the occurrences I have now in life – if I get some unpleasant phone call, I have a problem in the bank, with my wife, my health, things at work, and so on and so forth. If, let's say, against all these life's occurrences, I, nevertheless, aim my point in the heart straight to the Creator in addition to all the disturbances, this is called the middle line. What do I care about right or left, what right or left, what do I know? This is called, the middle column, that's what he writes, Amuda de'em tza'ita, that's it. Why do I, why get confused? You are right that we cannot discern where is the right and where is the left, it's true. What do you say? He doesn’t know right or left.

Student: He can't tell the right or left?

M. Laitman: He cannot tell right from left, that's true, that’s how it is.

Question (Petah Tikva Center): (30:03) The ten blows for Pharaoh. The Pharaoh needs to feel the ten blows?

M. Laitman: Until we go through the ten blows – the plagues, that correspond to the ten endings, corresponding to the ten Sefirot – he cannot come out of Egypt to the spiritual world. In what, what is it? Each Partzuf includes ten discernments called, ten Sefirot. That's how it is in spirituality, and to end it, to determine that you've finished it, you need ten external screens both in height, called, na'alayim – shoes, and also in width called, skin – Mocha atzomot gedim basa'or. This is the Sefirot that goes sideways. And Keter, Hochma, Bina, Zeir Anpin, Malchut and below, it's the ending of the toes of the Raglaim, the feet and the shoes. You need to have five endings: ten endings is ten blows, ten plagues – endings on what? These endings, these screens, they are on the separation between internality and externality. Between what is inside the Partzuf as holiness, and that which you cannot correct, yet, and remains outside the Partzuf, the shell. Things that I cannot scrutinize yet, I cannot put any screens on; if I make that distinction, then I can come out with that charge for now or this load. If this is the first time I make that discernment, then with that I can come out to spirituality, exodus from Egypt, how do you do it? He writes about it at the end of the Introduction to the Book of Zohar. How can you come out? In general, he says, Because all the worlds from the world of Ein Sof are built in such a way that we have a line of Ein Sof, inside of which there is the light—inside the line there is the light of Ein Sof – a thread that we call from Ein Sof on which the line dresses. Galgalta, the innermost, then AB, then SAG, this line, although it's very thin but it's built in such a way that each lower part clothes on its upper one, from Chazeh below. And this is from above down throughout all the degrees, and the AHP of the upper one is inside the Galgalta ve Eynaim of the lower one. Meaning, even if in the upper one it's the AHP, in the lower one it's more internal. It's holier, more sanctified than Galgalta ve Eynaim of the lower one. That's how all the degrees are built from Ein Sof down to this world.

(33:43) If we could arrange all the degrees in this world in the same form, we would be compatible with the upper world, and we would be rewarded with having this world ascend to the upper world. What prevents this from happening? What prevents this from happening is that in this world we prefer externality over internality: I want to swallow this whole world and I don't care about internality. Internality is the point in the heart compared to all the desires of my heart, all the lusts of my heart, that's how it is in everyone. In every layer of people, as he says, this is first the Jews and then the Jews—those who engage in Torah and those who do not engage in Torah– so, those who engage in Torah engage in externality instead of internality. Those who don't engage in Torah also engage in all kinds of nonsense and they're very close to the nations of the world. And they're even worse than the nations of the world with their aspirations compared to the internality which are called, let's say, Zionists. In the nations of the world, he also says, All those whose lust is for property, more than those who yearn for more subtle things, more exalted things; and those who murder and truly destroy and kill and ruin the world, they're having a feast. And the quiet ones, the cultured ones, they surrender before them.

So if our world would have been organized according to the spiritual world, then according to this compatibility, it could have gradually rise in its internality, in spirituality to the spiritual world. And it could have even received an illumination from above, correctly, in an orderly manner where the lights, relative to the vessels and not the other way around. For each time when we receive the lights from above, some illumination, it works the opposite of what it should do because our vessels are not organized according to internality with the externality on it, but the other way around: the externality overcomes the internality. He says that, If all the degrees would have been in order, it would be fine, how to be in order? He says that the order of all the degrees in the spiritual world and in the corporeal world and throughout the entire world and in every degree. It's determined according to the root of that degree, and later, it comes out in practice. The root in this world is Israel who studied Torah, this is Galgalta ve Eynaim. This is closest to the barrier and is below the barrier and it's AHP: If Galgalta ve Eynaim will be internal compared to AHP, which is external in those who study Torah. Then all the remaining degrees will fall into place, accordingly. How to do it? He says that you need to study Torah – both the internal or the inner Torah which is the Kabbalah and the external Torah which are the laws, Halachot. But in the external Torah, only what you need to observe the law, he writes about it in The Study of Ten Sefirot, Item 20, 21 – from about item 20 to item 30 in the Introduction to TES. You need, not the abridged version, but really a bit more but only that which belongs to the rules.

(38:04) You must know about it and you must observe it, must keep it to the extent that it's necessary, that it relates to you. How does he write there: Whatever comes to him throughout his life, throughout his days, so you know how not to fall there, but know how to observe it. This, you must, why, otherwise you won't have externality, you won't have a place where you can make the internality rule over the externality. The main thing that you need is the study of Kabbalah, the internality of Torah, to which you are yearning – with that, you yearn for godliness. If you have these two parts and you raise the internality, adhesion with the Creator compared to externality, the mechanical observance of all those things that you need. Then you make this world in accordance with the upper world, and from here, you understand why do we need to observe, in this world, certain rules, certain things that are not seemingly related. Both the internality of the Torah and the externality of the Torah fell on us from above. They don't belong to this world, neither the observance of commandments belong to this world and not the study of Torah, seemingly, don't belong to this world, study of Kabbalah. All of them, they both belong to the root of this world. If you arrange them in this way – in this degree, the highest degree that – practically, does not belong to this world but was given to us from above. If you arrange them correctly, where the internality will be more than the externality. Everything else, all the other degrees in this world will be arranged accordingly. The internality of the Galgalta ve Eynaim will be above and AHP will clothe on it. All this AHP, the Galgalta ve Eynaim of the lower degree will clothe and so on and so forth, it's like a pyramid, it all depends on the upper degree.

That's why it's right in the introduction to TES that we need to study both this and that; but this is only on the level of necessity in order to observe things in life. The externality of the Torah and not some philosophizing and Gemarah that have no relation, seemingly, to spiritual advancement. All the rest of the time, besides knowing the rules, we must invest in the study of the internality of the Torah, why do we need the internality of the Torah? Not merely to arrange the vessels, correctly, so Galgalta ve Eynaim will be internal and AHP external and below it and so on and so forth. But by studying, you are growing the surrounding light. Then, the surrounding light, when it comes from the upper Partzufim, when it goes from Ein Sof to the upper Partzufim, it's also arranged according to this form of Galgalta ve Eynaim and the AHP on it. They arrange like that in all the upper worlds, and it enters and influences it beautifully, to all the vessels below the barrier in this world. Then, these vessels receive it correctly, there’s compatibility between the form of the light that went through this spiritual conduit and entered now the vessels below, it shines to them. It raises these vessels into the spiritual world, the internality of this world is rising above the barrier, that's the process.

(41:40) What did I tell you about it? Oh, it has to do with the blows of Egypt, so to distinguish between internality and externality – to sort Galgalta ve Eynaim against the AHP, correctly, you need ten blows. You need ten differentiations between this and that; then you build the relation between these Partzufim in a manner in which Galgalta ve Eynaim are inside, AHP of Ascent is external, and it holds from the Chazeh of Galgalta ve Eynaim, it is arranged that way and this is all that depends on us: to make the correct order between the internality and externality. Hence, we also need to observe the commandments such that in each and every one of us, there will also be the correct relation to this.

If you relate this way, then you truly have importance for both, but you know what you need to do between the two of them. You never approach some commandment and perform it, and your head is – who knows where? Each time you go to do something, to observe it – to keep it, even if no one tells you what you need to do, — intentions, unifications, that above the barrier, you'll continue to do those. And you'll have intentions and unifications and Gematrias and all kinds of things. But now, when you're doing some kind of basic action of the animal, at least you have the knowledge that what I'm doing now is so that the internality of the matter – my heart who wants godliness, will ascend and receive through this action a spiritual charge, do you understand? Meaning that through this external action, you want to rise, to raise specifically your internality and that's enough; we don't understand the extent to which this operates. I just don't know how to explain this in lectures because, then everyone will think that I am, nevertheless, bringing them into religion. Here, I'm sharing this but I don't know if it's allowed us to say so.

Student: It sounds very authentic, very real, there's no contrary?

M. Laitman: No?

Student: Become religious, on the contrary!

M. Laitman: Could be.

Student: No, no, it sounds great, really!

M. Laitman: Alright, I was kind of afraid to, nevertheless, express it; it kind of came out like this liberal expression, maybe.

Question (Petah Tikva Center): (44:21)Why can't you clothe this desire to grow in internality over the externality in simple actions, let's say, like going to the supermarket?

M. Laitman: In every simple action, even when you go to the supermarket, you can clothe it – clothe the internality upon the externality in each and every action. What for am I alive, it's called, but it's not the vessels which have the root above. It's simply, just like that, my whole attitude towards life; whereas, seemingly, the 613 commandments, the Mitzvot, the actions that you seemingly are not capable of keeping – 613 commandments in externality, we don't have such a possibility, yes? But if, theoretically, you were to keep the 613 commandments in externality, and against that, you do the intention in order to bestow in internality. Then you adhere the corporeal world to the spiritual world, one-to-one, do you understand? Now, because we are as special souls, already, after all kinds of incarnations. In each of us there are already corrected parts, uncorrected parts and mixtures between them, and so on. The previous generations did most of the actions, mostly; we need to mostly do the intention, Baal HaSulam writes about this in The Speech to the Conclusion of the Zohar. So, accordingly, we have remaining, let's say, twenty to thirty commandments to do. We must perform them and to make sure that our internality in this will be as powerful as possible, compared to the externality. But, truly, together with that, we do – by that you truly arrange the vessels in the right drive towards spirituality.

Student: The main work is really through these several commandments?

M. Laitman: It's not the main work, the main work is in the study of the wisdom of Kabbalah, where you draw the upper light. But your relation to the commandments and altogether to all the things of this world, must be as such. In the mitzvot, in the commandments, I say, why, because they have roots in the upper world. You going to the bank, there is no such root in the upper world, to go to the bank; and if you do some kind of commandment, just like that – I don't know, tear the bread in a certain way, let's say—just a simple animalistic thing, what is there in this? In relation to that, there is a root, so in those things, especially, you can adhere the intentions to them. If you open the intentions of the ARI, there is no intention to go to the bank there: I go and there is a special intention where I tell the clerk there, I want to draw money, I want to draw cash. Against that there is some, you understand, against some other execution, there you have a blessing, let's say or all kinds of such things. Which is intention, what does it mean, intention? So this action as well, you can, through the intention, join to spirituality – every action like that, but these especially. We need to, once more, go back to The Introduction to TES and to read all those verses there. He writes there, he doesn't hold back there – he doesn't conceal a thing, only we just don't see it. Also, when the time comes, then you can express, it's a wonder the extent in which, before that, there are no words. Well, well, buddy, you forgot? It doesn't matter!

Question (Petah Tikva Center): (48:39) About what you said with the intentions, or the rules – external rules compared to the internality of the Torah, which is how it should be arranged – as the friend said, it actually sounds very, very good to bring such a, such a thing outside. The picture I drew is clear; I don't need to draw it again.

M. Laitman: No, no, no, it's clear, you just need to do it gently; maybe do it first to the external groups, to see the response of people on the outside. Something good to bring out, because a lot of people think it's part of the resistance to religion. They see it as someone trying to make people religious but something that we need to try it?

M. Laitman: Okay, well, you see how I was nevertheless a little afraid to speak of it this way. You say about mitzvot, about commandments in such a way, so really there's concern. You need to clothe someone who's really against, really afraid; then as much as you explain to them, you'll also – you think that those who try to bring, from the Orthodox who try to bring people into religion, they don't have all these tricks, also? So think you're a little bit more sophisticated, maybe; you also bring the Zohar with you, kind of like the modern one, and you're bringing people to religion, to the Zohar. Guys, I don't want to argue, you feel the world, I don't quite so. So please.

Student: I think a person is afraid of coercion, not of becoming religious. What do I care about being religious, if it's good, pleasant and fun? The world is not scaring me.

M. Laitman: That's how he's saying it again, that's what he's saying. He cares; he cares. You understand? Truth seekers.

Question (Petah Tikva Center): (50:33) The question is, if you can say to a person who's not, like in the beginning, before he exposed his own internality. At least to himself – the internality of himself – and then it's not clear to him, maybe that state will appear like trying to make him religious. Because he doesn't know what does correspond to internality and externality, everything is externality for him.

M. Laitman: I don't want to have to say here, you understand? As we explain it, not the secular don't understand us, and not the orthodox don't understand us, they both don't understand. The secular nevertheless think that we're religious – the religious think that we're secular. And the middle line in truth, this approach, which is balanced for internality and externality, they don't grasp because both are in an extreme education, what can you do? Let's hope that they will hear a little what Baal HaSulam writes: He writes that you can see that those who learn Torah, in them the change needs to be. So the internality will control the externality. So, we don't have any access or approach to them but rather we go to the people. But in truth, if it was possible to influence them, and in them to change the priorities so that they study Kabbalah – meaning the whole method of coming closer to godliness, ascent to spirituality, and the rest would be just a little of what needs to be necessary to keep the laws, the rules. Then that's it, everything would be orderly at that point.

Question (Petah Tikva Center): (52:27) The question, let's say, when we study the laws, religious laws; also in our context, and to offer the point, the reasons for these rules in an accessible way, to offer the reasons for these laws, the simple commandments – as you said, these twenty, thirty commandments to offer a certain path to their reasons behind it, so it will be of externality?

M. Laitman: You don't read Russian – there's a reason why on purpose I put the short, The Summary of Shulchan Aruch, the Prayer Book, the rules, I did it on purpose. You can see I put the sixth part, the ninth part of TES and the shortening of the Shulchan Aruch, which I shortened even more from there as much as possible. I didn't do that just for no reason, it's simply because we must also have TES and also Shulchan Aruch. Do you think that we hear this? Also not – well, we'll learn something.

Reader: (53:41) Let's share our impressions from the lesson and what are we taking to apply in the Ten, then we’ll move to the next part of the lesson, but beforehand, sing a song!

Song: (59:56)

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Tägliche Lektion7 de ene. de 2003Rabash. Art. 21 (1985). We Should Always Discern between Torah and Work

Rabash. Art. 21 (1985). We Should Always Discern between Torah and Work

Rabash. Art. 21 (1985). We Should Always Discern between Torah and Work

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten

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Tägliche Lektion7 de ene. de 2003
Rabash. Art. 21 (1985). We Should Always Discern between Torah and Work

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten