The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: May 25, 2026.
Part 1: Rabash. Art. 24 (1991). What Does It Mean that One Should Bear a Son and a Daughter, in the Work?
Original lesson 05/31/2002
Reader: Dear friends, in the first part of the lesson, we'll learn a lesson with Rav from May 31st, 2002, based on the article, "What Does It Mean that One Should Bear a Son and a Daughter, in the Work?" You can find the article in the “Writings of Rabash,” volume 2. We'll read it together in the Ten. We have 33 minutes, please.
Reading: (00:36) What Does It Mean that One Should Bear a Son and a Daughter, in the Work?
Article No. 24, 1991
It is written in The Zohar (VaYikra, Items 94-95), “This is why He created him male and female, so he would be whole, such as above. And a son and daughter came out of him and his wife, and then he is a whole man, such as above, and completes below like the upper, Holy Name. This is so because Yod-Hey are AVI and Vav-Hey are son and daughter. At that time, he is called by the name of the upper, Holy Name. A man who does not wish to complete the Holy Name below, meaning to bear a son and a daughter, it would be better for him that he were not born, for he has no part at all in the Holy Name.”
We should understand what it implies to us in the work, that if he does not have a son and a daughter, it is better for him not to be born. It is known that we should discern two things in the world: 1) The purpose of creation, which is “to do good to His creations,” meaning for the creatures to receive delight and pleasure. This is why He created in the creatures a nature where they have a desire and yearning to receive delight and pleasure. If the creatures receive from Him the delight and pleasure, this brings contentment to the Creator that they are doing His will and are enjoying Him. 2) The correction of creation. In order for the creatures not to feel shame when receiving the pleasures, the creatures must receive the pleasures only in order to delight the Creator and not for their own sake. This means that the reason they want to enjoy life is that the Creator wants it, while for themselves, they would relinquish the pleasures, since they want to adhere to the Creator, which is called “equivalence of form.”
Therefore, we discern two kinds of Kelim [vessels] within us: 1) “Vessels of bestowal,” and the light that is drawn into them is called “light of Hassadim.” This light is called “male light,” since the Kli [vessel] in which the light dresses is a Kli of bestowal and a male is called “bestowing.”
The light that dresses in vessels of reception is called “light of Hochma” or “light of life,” and the Kli to receive the light of Hochma is called “female,” meaning a receiver. This means that since this light is called “the light of the purpose of creation,” which is “to do good to His creations,” meaning that the Creator is the Giver and wants the lower ones to receive, so the Kli for reception is called “female,” which receives from the Creator, and the Creator is the Giver.
It is the opposite in vessels of bestowal—the lower one bestows upon the upper one. This is why the lower one is called “male,” since he bestows and the upper one receives, as our sages said (VaYikra, Item 98), “Israel provide for their father in heaven.”
It therefore follows that the order of the work is that since man was created with a nature of a desire to receive for his own sake, the beginning of man’s work is to try to come to a state where everything he does is for the sake of the Creator. And here one begins to do all that he can, meaning he observes Torah and Mitzvot [commandments/good deeds] in order to thereby achieve “recognition of evil,” meaning that he wants reward for the Torah and Mitzvot he is observing, and the reward is that he will have recognition of evil, meaning that he will know and feel that the will to receive for oneself is bad and harmful to his life, that because of it, he cannot be awarded spiritual life. This is his reward, which is called “recognition of evil,” that now he knows that the will to receive for himself is the harm-doer and his angel of death.
Hence, if a person says that he still does not feel that the will to receive is the angel of death, he should know that this stems from the fact that he needs more light, so as to see the truth, since in the dark, we cannot see. The light is called “Torah,” as it is written, “And the Torah is light.” Hence, he should exert in the Torah with the aim to receive light from the Torah, so as to show him the truth of who is his enemy and angel of death, who denies him real life which is spiritual life.
Therefore, when one sometimes comes to a state called “Days of no desire,” meaning that he has no energy to do anything, neither in thought nor in speech or in action, the reason is that the Creator created man in order to do, as it is written, “Which God has created to do.” Thus, when one sees that he is not advancing in the work, he loses the tools for work, meaning he has no motivation. At that time, the question is, What should one do when he is in such a state?
The answer is that at that time, one should believe “above reason” that this state, too—when he has no desire awakened within him, and which can be filled, but that now he wants to accept the situation he is in—this came from the Creator and was sent to him deliberately. And the reason is, “as the advantage of the light from within the darkness.”
In other words, when a person sees that he is in a decline, afterward, when he is rewarded with emerging from that state he will know how to appreciate the importance of the state of ascent. That is, at that time he will be able to discern between light and darkness and will be able to thank the Creator for bringing him closer to spirituality. Then, when he appreciates the importance of the matter, he will have the power to extend the light of Torah, since then, “the blessed clings to the Blessed.” To the extent that one appreciates one’s wholeness, how blessed he is with his lot, that the Creator has brought him closer, to that extent he can extend the blessing, as it is written, that “the blessed clings to the Blessed.”
Therefore, if one has no darkness, he cannot appreciate the light. Hence, one is not as delighted over being able to receive closeness to the Creator as he would be if he knew how to appreciate the state of ascent. Therefore, they are proportional: To the extent that he thanks and praises the Creator for bringing him closer to Him, and the person feels blessed by the Creator, to that same extent he can extend abundance from above. It follows that it seems as though the amount of abundance that one can draw is proportional to the level that one is in a state of “blessed.”
When a person prevails and asks for help from the Creator, after he has decided that he has a harm-doer in his heart, called “will to receive,” and that he cannot emerge from it, meaning after going through several ascents and descents, he finally sees that he has remained bare and destitute. At that time, his prayer is from the bottom of the heart. That is, he sees that if the Creator does not help him, he cannot overcome it.
Although one can say that he believes above reason that only the Creator helps him, within reason, he does not feel this, since he knows that he himself made the efforts and the labor to obtain something in spirituality. But when one sees that after all the exertions, he cannot emerge from the governance of the will to receive for himself, then he sees within reason that only the Creator can help him.
It follows that what our sages said, “Man’s inclination overcomes him every day, and were it not for the help of the Creator, he would not be able to overcome it,” he does not need to believe in this above reason, the way ordinary workers of the Creator who observe Torah and Mitzvot believe “above reason” that this is so, that the Creator helps them. Rather, those people who want to work in order to bestow, for them, it is within reason, to the point that they must believe above reason that the Creator can help them emerge from the governance of the will to receive.
This is as it is written in The Zohar about the spies, who said that the landlord cannot save his own vessels. Baal HaSulam said about this that it means that the spies, who slandered the land of Israel, refer to Eretz [land], which is Malchut. The spies said that the Creator, too, cannot help save His own Kelim [vessels], meaning the Kelim of Kedusha [holiness], meaning vessels of bestowal. It follows that everyone knew that it was not within man’s power to emerge from the control of self-reception, but that we must believe that the Creator can help.
At that time, a person falls into doubt whether it is true that the Creator can help in this, since he says that he has already asked the Creator several times to help him and give him the desire to bestow, and award him love of the Creator, but he received no answer to his prayers. At that time, it is difficult for him to believe that the Creator will help him. But after all the efforts he has done, without escaping the campaign, he is rewarded with obtaining the desire to bestow, and then he sees within reason, that “were it not for the help of the Creator, he would not be able to overcome it.”
It follows that now that the Creator has helped him and granted his prayers, when he asked the Creator to help him, it is as is said, “He will open our hearts with His law [Torah] and will place in our hearts the fear of Him and the love of Him, to do His will and to serve Him wholeheartedly.” How he praises the Creator for granting his prayers and how he values the blessing he has received from the Creator. Now a person is truly called “blessed.” And accordingly, we say, “The blessed clings to the Blessed,” and then he can receive a great illumination because his quality of “blessed” is great.
However, once a person has been rewarded with vessels of bestowal, he is considered to have borne a son, meaning a male. That is, he has obtained “vessels of bestowal,” which is considered that he has been rewarded with the correction of creation, which is Hesed [mercy/grace], meaning to serve the Creator with vessels of bestowal, which extends from above (from Zeir Anpin, from which the Hassadim are extended, for ZA is called “male,” who bestows Hassadim).
It follows that the preparation is called “father,” for the preparation for something is called “the reason,” and the result is called “offshoot.” This is considered that the person bore a male child, that he has now taken upon himself the desire to bestow, which is the correction of creation, by which he will be able to receive the delight and pleasure.
It follows that once he has a son called “correction of creation,” comes the time when one needs to try to obtain the purpose of creation, which is “His desire to do good to His creations.” This is considered that the abundance comes from above downward, meaning that the lower one is the receiver. This is considered that now the quality of a daughter was born, who receives the light of the purpose of creation. This is a female, who receives from the Giver, and this is called Malchut, the last Hey of the name HaVaYaH.
In other words, now that he has a son and a daughter, which imply the Vav-Hey of the name HaVaYaH (since the name HaVaYaH are the letters Yod-Hey-Vav-Hey, where Yod is Hochma, the first Hey is Bina, from which the quality of ZA is extended, called Hesed, which receives Hassadim. Malchut, too, is extended from the Yod-Hey, for she receives Hochma, called “daughter”). Hence, when one is rewarded with bearing the qualities of “son” and “daughter” through his work, that person is considered to have completed the holy name.
If he did not bear a son and a daughter through his work, it means that he has not completed the holy name. This is why The Zohar says it would be better for him if he were not born, since man is born in the world in order to perform corrections and complete the holy name, as our sages said about the verse (Exodus 17:16), “The Lord has sworn; the Lord will have war against Amalek.” They said, “The Creator has sworn that His name is not complete and His throne is not complete until He blots out the name of Amalek.”
We should interpret that the name Yod-Hey, called HB, should illuminate for the Vav-Hey. This comes through man’s work, who bears a son and a daughter, meaning a male, which are vessels of bestowal in which light of Hassadim shines, and also to extend to Malchut, called “daughter,” which are vessels of reception, in which light of Hochma illuminates. At that time, through one’s work, one completes the holy name, called Yod-Hey-Vav-Hey, and this comes by blotting out Amalek, meaning by engaging in Torah and Mitzvot in order to complete the holy name. And then he will reveal the wholeness called “He is one and His name, One.”
It follows that one who did not complete the holy name, who did not bear a son and a daughter, meaning did not correct the vessels of bestowal, in which light of Hassadim shines, which is considered a male, and even if he did bear a son, called a “male,” but has not completed his work of bearing a “female,” too, meaning vessels of reception, which will enter Kedusha, in which the light of Hochma shines, called “female,” which is the light that shines from above downward to the creatures, for the receivers of the abundance are called “female,” we are told that he still did not complete his work. Hence, it is better for him if he were not born because he has no part at all in the holy name.
This is as was said above, that he did not draw the Vav-Hey, for drawing the light into the Vav-Hey depends on the actions of the lower ones. This is the meaning of “Which God has created to do,” that the lower ones must draw through their good deeds. This is as the ARI says, that “All the works of the lower ones, whether good deeds or bad deeds, concern only the Vav-Hey, which are called ZA and Malchut.”
According to the above, we should interpret what is written, “This month is to you.” We should interpret in the work that “There is nothing new under the sun” [Hodesh (month) comes from the word Hidush (renewal)]. Thus, what is the meaning of renewal, of which it is written, “This month is to you”? The answer is “to you,” since all the novelties and changes are specifically “to you,” meaning for you. In other words, with regard to the Creator, it is written, “I the Lord do not change.” This means that with regard to the Creator there are no changes. Rather, all the many degrees and changes are only from the perspective of the receivers.
But why are there changes with respect to the receivers? After all, there are (no) changes in spirituality. The answer is that since it is impossible to receive any light, but only according to the size of the clothing, the clothing affects changes in the light, so that according to the value of the clothing, so is the attainment in the light.
And what is the clothing in which the light dresses? That clothing is Ohr Hozer [Reflected Light]. This means that since there was a correction where in order to avoid shame while receiving delight and pleasure, there was a Tzimtzum [restriction] and concealment so we cannot see the light but only to the extent that one can receive in order to bestow. In other words, to the extent that one can aim to bestow, the light is revealed to him.
It follows that the Kli that can receive light is essentially the extent to which he can bestow upon the Creator and does not do anything unless for the sake of the Creator. Since the matter of working in order to bestow is against nature, this work is very slow. To the extent that he overcomes, that he prevails in order to work in order to bestow, to that extent he dresses and attains the light. Naturally, many degrees are made according to the value of the work of the receivers, though from the perspective of the Giver, there are no changes. This is the meaning of the words “This month is to you,” meaning all the changes are for you, meaning it is your work, for you, for the lower ones.
And the main work is that we need additional overcoming, which is “faith above reason,” meaning that any renewal in the work comes from “faith above reason.” Conversely, those who work with “faith within reason,” have no renewals. This is the meaning of the words “There is nothing new under the sun,” meaning specifically under the sun there are no renewals, but above the sun, there are renewals.
We should understand the meaning of “sun” in the work. The sun shines during the day. A “day” means as it is written (Pesachim 2), “‘The murderer arises at dawn; he kills the poor and the indigent.’ Does that mean that light is day?” The meaning is that if the matter is as clear as day to you, this is called “sun,” meaning knowing. Conversely, “night” means doubt. It follows that “There is nothing new under the sun” means that if the sun, which is knowledge, is of superior importance, meaning that one’s reason is the cause of the actions, in that respect, there is no renewal in the work, for when the work does not object to reason, there are no renewals there.
But if a person wants to work above the sun, meaning above reason, then he has renewals in the work, since each time, the wicked comes to him and asks Pharaoh’s question and the wicked’s question, which are called “Who” and “What,” and a person should answer them. This work belongs to you. Out of these questions and answers, novelties always emerge, as it is written, “There is nothing new under the sun,” but above the sun, meaning above reason, there are novelties.
The work above reason should be unconditional surrender. That is, one should take upon himself the burden of the kingdom of heaven above reason. A person should say, “I want to be a servant of the Creator even though I have no idea about the work and I feel no flavor in the work. Nevertheless, I am willing to work with all my might as though I have attainment and feeling and flavor in the work, and I am willing to work unconditionally.” At that time, a person can go forward, and then there is no place for him to fall from his state, since he takes upon himself to work even when he is placed right in the earth, since it is impossible to be lower than the earth.
This is as it is written (Ecclesiastes 1), “A generation goes and a generation comes, and the earth forever stands.” We should interpret that in the work, “A generation goes and a generation comes” means ascents and descents. The fact that one yearns for knowledge, meaning he does not want to work above reason, but specifically within reason, meaning that he says that if the body understands the benefits of working and observing the Mitzvot [commandments/good deeds] of the King, he is willing to labor and work. But to believe above reason, to this the body does not agree. Instead, he stands and waits for the body to understand it, but otherwise, he cannot do the holy work. Sometimes, he does overcome these thoughts and desires, and this causes him the ascents and descents.
Yet, if one decides that he wants to work in a state of “dust,” meaning even if he tastes the taste of dust in the work, he says that it is very important for him to be able to do something for the sake of the Creator, and for himself, he does not care which taste he feels, and says that this work, in which one tastes the taste of dust, meaning that the body mocks this work, he says to the body that in his view, this work is regarded as “raising the Shechina [Divinity] from the dust.”
In other words, although the body tastes dust in this work, the person says that it is Kedusha and does not measure how much flavor he feels in the work. Rather, he believes that the Creator does enjoy this work, since there is no mixture of the will to receive here, since he has nothing to receive because there are no flavor or scent in this work, as there is only the taste of dust here. For this reason, he believes that this is the holy work, and he is delighted.
Accordingly, we should interpret that “A generation goes and a generation comes” means ascents and descents. “A generation goes” means that the state of ascent has parted from him, and “a generation comes” means that another ascent has come to him. This is endless. However, “the earth forever stands.” The earth is regarded as “dust,” when a person feels that he is placed in the earth, that there is no lower state than the one he is in. If a person works in the manner of “earth,” meaning that he agrees to work even in a state of “dust,” this is “forever stands,” when he has no falls because he is already placed in the earth, and sanctifies the earth.
Reader: Let's continue to the lesson from the 31st of May, 2002.
M. Laitman: (33:43) Here in this article, we hear what Rabash tells us about the division between the inanimate degree of sanctity, meaning a person who observes Torah and commandments, who lives a normal life, a religious life, and a person who wants to advance a bit beyond that. And the difference between them is that the second one has spies, has doubts, in the second one there's a necessity to turn to the Creator for help. He feels in his life that even though he observes the commandments and he studies, nevertheless, life is devoid of content. And this is because the point in the heart demands fulfillment, and this fulfillment can only be filled with the sensation of the Creator, the feeling of the light. And that's really the special thing here, the turning to the Creator for help. We feel it because … I see that everyone is here, and here Rabash speaks about how much we need to discern, observe these things. Are there spies in us that won't give it a rest and constantly cast doubts in us: Where am I? Why am I here? What am I looking for in life? Is what I have not enough? Even if I will be in Torah and commandments, even if I will observe everything, even if I'll be a good Jewish person, something else is missing. Here the spies are the reasons, those vessels thanks to which a person advances. Although this is a negative force, but it's truly a messenger from the Creator to advance a person precisely to the land of Israel and to enter it.
Reading: (36:09) It follows that everyone knew that it was not within man's power to emerge from the control of self-reception, but that we must believe that the Creator can help. At that time, a person falls into doubt whether it is true that the Creator can help in this, since he says that he has already asked the Creator several times to help him and give him the desire to bestow and award him the love of the Creator, but he received no answer to his prayer. At that time, it is difficult for him to believe that the Creator will help him, but after all the efforts he has done without escaping the campaign, he is rewarded with obtaining the desire to bestow, and then he sees within reason that were it not for the help of the Creator, he would not be able to overcome it.
M. Laitman: So why did the Creator make this process prepared for us? Because it's not enough to observe and to attain what's in the Torah; rather, we must obtain a certain additional desire, a desire to adhere to Him, and to adhere to Him is the final goal. And the desire to adhere to the Creator, this becomes a necessity exactly after a person sees that without this, he cannot find fulfillment. That's why all the disappointments and all the problems with the spies, where each time he becomes despaired of his own forces to attain what he wants, then gradually there begins to form in his heart simply this feeling, a willingness, a knowledge that without the help from the Creator, he's not able to reach his goal. So it's like a child who wants something and finally begins to understand that it depends on his father, that his father will help him attain what he wants. Similarly, we come to necessity for turning to the Creator, because our desire and our nature are completely opposite, and if not for this necessity, we would never want to turn to Him. Man's inclination is evil from his youth. That's why through these disappointments, we acquire a great desire to turn to Him, and then we come to adhesion, meaning we see that all the paths that He prepared for us - and the spies, and the disappointments, and those past fulfillments - all those degrees were only so we would come to need Him.
Reading: (39:02) It follows that now that the Creator has helped him and granted his prayers, when he asks the Creator to help him, it is as it is said, quote, "He will open our hearts with His law and will place in our hearts the fear of Him and the love of Him to do His will and to serve Him wholeheartedly," end quote. How he praises the Creator for granting his prayers and how he values the blessings he has received from the Creator. Now a person is truly called “blessed.” And accordingly, we say, “The blessed clings to the Blessed,” and then he can receive a great illumination because his quality of “blessed” is great.
M. Laitman: According to equivalence of form. We learn that we are existence out of absence, a desire to receive that was created as existence out of absence, meaning opposite in our nature from the Creator. And to the extent that we will invert our will to receive to the will to bestow, through the intention to bestow, to that extent we'll approach Him until we adhere to Him. Meaning, the correction is not in the desire — we cannot change the desire, this is nature. What we can do is to correct how we use our desire, why are we using it, what for. If our use is in order to adhere to the Creator, to resemble Him, be equal to Him, then to that extent we begin to approach Him. To the extent that we approach Him, we're filled with the upper light and we enter wholeness and eternity. If there are questions, ask, in the middle.
Reading: (41:01) However, once a person has been rewarded with vessels of bestowal, he is considered to have borne a son, meaning a male. That is, he has obtained “vessels of bestowal,” which is considered that he has been rewarded with the correction of creation, which is Hesed [mercy/grace], meaning to serve the Creator with vessels of bestowal, which extends from above (from Zeir Anpin, from which the Hassadim are extended, for ZA is called “male,” who bestows Hassadim).
It follows that the preparation is called “father,” for the preparation for something is called “the reason,” and the result is called “offshoot.” This is considered that the person bore a male child, that he has now taken upon himself the desire to bestow, which is the correction of creation, by which he will be able to receive the delight and pleasure.
It follows that once he has a son called “correction of creation,” comes the time when one needs to try to obtain the purpose of creation, which is “His desire to do good to His creations.” This is considered that the abundance comes from above downward, meaning that the lower one is the receiver. This is considered that now the quality of a daughter was born, who receives the light of the purpose of creation. This is a female, who receives from the Giver, and this is called Malchut, the last Hey of the name HaVaYaH.
In other words, now that he has a son and a daughter, which imply the Vav-Hey of the name HaVaYaH (since the name HaVaYaH are the letters Yod-Hey-Vav-Hey, where Yod is Hochma, the first Hey is Bina, from which the quality of ZA is extended, called Hesed, which receives Hassadim. Malchut, too, is extended from the Yod-Hey, for she receives Hochma, called “daughter”). Hence, when one is rewarded with bearing the qualities of “son” and “daughter” through his work, that person is considered to have completed the holy name.
If he did not bear a son and a daughter through his work, it means that he has not completed the holy name. This is why The Zohar says it would be better for him if he were not born, since man is born in the world in order to perform corrections and complete the holy name, as our sages said about the verse (Exodus 17:16), “The Lord has sworn; the Lord will have war against Amalek.” They said, “The Creator has sworn that His name is not complete and His throne is not complete until He blots out the name of Amalek.”
We should interpret that the name Yod-Hey, called HB, should illuminate for the Vav-Hey. This comes through man’s work, who bears a son and a daughter, meaning a male, which are vessels of bestowal in which light of Hassadim shines, and also to extend to Malchut, called “daughter,” which are vessels of reception, in which light of Hochma illuminates. At that time, through one’s work, one completes the holy name, called Yod-Hey-Vav-Hey, and this comes by blotting out Amalek, meaning by engaging in Torah and Mitzvot in order to complete the holy name. And then he will reveal the wholeness called “He is one and His name, One.”
M. Laitman: A bit more.
Reading: (44:30) It follows that one who did not complete the holy name, who did not bear a son and a daughter, meaning did not correct the vessels of bestowal, in which light of Hassadim shines, which is considered a male, and even if he did bear a son, called a “male,” but has not completed his work of bearing a “female,” too, meaning vessels of reception, which will enter Kedusha, in which the light of Hochma shines, called “female,” which is the light that shines from above downward to the creatures, for the receivers of the abundance are called “female,” we are told that he still did not complete his work. Hence, it is better for him if he were not born because he has no part at all in the holy name.
This is as was said above, that he did not draw the Vav-Hey, for drawing the light into the Vav-Hey depends on the actions of the lower ones. This is the meaning of “Which God has created to do,” that the lower ones must draw through their good deeds. This is as the ARI says, that “All the works of the lower ones, whether good deeds or bad deeds, concern only the Vav-Hey, which are called ZA and Malchut.”
M. Laitman: Meaning, we can only prepare our vessels. The abundance is in the Yod-Hey of the name HaVaYaH, in Hochma and Bina. Keter is — let me illustrate — we have Keter, or the quality of root, or the thought of creation to do good to His created beings. From there, the light descends, then we have the quality of Hochma and Bina. Hochma and Bina are preparing the light, and then here is the entire system that brings out, executes the entire plan, the upper light. And the lower ones are Zeir Anpin and Malchut, meaning these are our actions, good deeds. But to the extent that Zeir Anpin and Malchut will fit Hochma and Bina, be compatible with them, this couple, when they will fit Hochma and Bina — Hochma and Bina called AVI, Zeir Anpin and Malchut are called ZON, sons, children, male and female — to the extent that they will be compatible, the lower one with the upper one, to that extent they will be filled with the abundance that is here without any limitation. Then we will reach the purpose of creation. That's what Baal HaSulam writes in the “Introduction to TES,” where we begin from the question of “what is the purpose of our lives?” - emptiness, and the answer is, "taste and see, the Lord is good." The upper light must fill the vessels, the soul of the created being. Clear? Those things are simple; they are right before your eyes. A person can easily establish his correct vision. Zeir Anpin eventually has to resemble Hochma, and Bina has to resemble AVI, as it's written, "in the future, MA is destined to be AB, and BON to be SAG." There's such a condition in the reception, in Kabbalah, about the correction — in what conditions you reach correction, the end of correction.
Question (Petah Tikva Center): (48:40) What is the connection between Amalek and Israel, that he scrutinizes?
M. Laitman: We learned with you that the whole thing is that we are in our process, where the Creator created Ein Sof through five worlds, AK and ABYA, He brings us down to this world, so we'll return to that same degree called Ein Sof through our own efforts, our own forces. This is called the A state, this is the B state, generally speaking, and back to Ein Sof is called the C state. That's how he talks about it in the introduction, or the preface, to the book of Zohar. What's the difference? In Ein Sof, we are here in the start of creation, to do good to His created beings, fully. The light and the vessels are together in an unchanging state. This is the only state the Creator created, an infinite eternal state, a perfect state. Except we are here on the degree of root, the coarseness of root, that we feel, let's say, from Him like an embryo in his mother's womb, we feel the light of Nefesh. Nefisha - rest, a state of rest. And to attain what we are together with the Creator in adhesion, we need to go through the construction of the vessel, that this desire will be as if we give birth to it from ourselves. We are lacking a deficiency, and then to create this deficiency we must go, descent to the state where it's the opposite from Ein Sof, and through our own labor to go back to Ein Sof with our deficiency and our desire. As we say, by raising MAN, through prayer and good deeds, through Torah and Mitzvot, we raise the soul to Ein Sof. Now what is Amalek and all these other discernments? So in order to do this work, we need two opposite forces. This is called two angels that bring a person to Shabbat, from the eve of Shabbat to Shabbat. Two opposite forces. We have two opposite forces - the qualities of the light and the qualities of the vessel, but we need them to be precisely in opposition. Here they are in wholeness and in adhesion. So in order to make them opposites, there's a spiritual action here called “the shattering of the vessels,” where the connection between the vessel and the light was broken, the screen was shattered, as we learn it. This is the screen, it shattered, and then through lack of adhesive between them, when the screen was shattered we begin to feel inside of us two opposite forces, the good force and the evil force, the good force and the good inclination, and the evil inclination. And then through the struggle between them, where the good force is the spark of the Creator, the divine part from above, and the evil inclination is the stony heart, Amalek, the snake, three impure shells — doesn't matter how you call it. We're between these two forces, good and evil, right? Good and evil. We're in the middle. Who are we? We are the shell of Noga. It's neither good nor bad, rather depends on what we ascribe ourselves to, what we associate ourselves with. So half good and half bad, it says about it, meaning either to the good or to the bad. So how can we know where's the good and where's the bad? This is why our path is always made of ascents and descents, descents and ascents. First a person enters the left line, then he sees it's evil, he goes to the right, again left, goes to the right, and this way you rise until the end of correction. Meaning, it can’t be that in certain degree you're simply going to go up, you must fall to the left, check that it's evil, and then go right. Why can I go right instead of left? Because our nature from the get-go is drawn to the evil. The man's heart, man's inclination is evil from its youth. What's written? Well, why did I write here? Oh, Noga. Why am I writing this this way? I'm thinking about the evil, so Noga.
Question (Petah Tikva Center): (54:03) So what is our choice, actually? If we learn that between the good and evil, we automatically follow evil, and then we go to the good. Where is the point of choice?
M. Laitman: I don't know what you refer to by “choice.” What is choice? Depict the state where you have choice.
Student: That's what you drew there. We're in exactly the state between good and evil, which is actually …
M. Laitman: If I'm exactly between good and evil, and I don't know how to choose, what will I choose? What does it mean “in the middle?” In the middle, they both seem the same to me. It's written that this is bad, this is good. That doesn't tell me anything. How do I feel it? Yes? I don't see in advance. There are no stickers, signs in this world on all the desires, all the lusts, all the deeds, of this is good or this is evil. If it were so, then where would be our choice? So I'm always between various options, let's say, which are completely equal to me. If they're equal, then how can I choose? Well, so why is Noga called half good, half bad, half evil? What choice can there be? Half good, half evil. I said it's because I can go towards this or that, but where to go, you don't know in advance. If you know in advance, then there's no choice. If you're told this is better, more worthwhile than that, then how do I choose? It's only through the ascents and descents. "There is no righteous man in the land who did good and did not sin," meaning every time you have to go into failure, and according to the failure, according to the feeling of how opposite this is from the spiritual degree, wholeness, perfection, the state of the Creator. In accordance with that, you have some recognition of who He is, what He is, as the advantage of light out of darkness, and then you yearn for Him, you aspire, and then in that way you gather all these yearnings until you reach a state where you truly shout and you adhere to Him. You receive these powers and you adhere until you truly build a fetal desire. But this is only from this feeling, and so all these wars - with Amalek, the shells, what's written to us - all the wars, the war of conquest in the testimony, it all clarifies to us the discernments that a person needs to go through in order to reach the land of Israel. The land of Israel, meaning land, desire, the land of desire, Israel, Yashar-El, where the desire is exactly similar, exactly like the Creator's desire — of Yashar-El, Israel. It will receive a screen on the height of the light which clothes on the degree of Ein Sof.
Question (Petah Tikva Center): (57:24) You would say “adhesion,” do you mean the purpose of creation?
M. Laitman: The purpose of creation is to adhere to Him, yes.
Student: You say that the purpose of creation is to delight the created beings.
M. Laitman: To delight the created beings, that is the state, and to adhere to Him, that is the action. By “to adhere to Him,” you receive the thought of creation which is to do good to His created beings.
Student: Sounds like adhesion is Bina, and the purpose of creation is Hochma.
M. Laitman: The thought of creation, perhaps that is what you mean. Look, where is this? We have, where is it? "Walking the Path of Truth," it's in the letters. You have it? Good, everyone does. So let's open page 101. If we're advancing correctly to the goal, then we're advancing through the middle line, which is not right, nor left - it incorporates both. From the left, we receive desires. We correct them with the intention in order to bestow from the right side. And then from these two, we rise through the middle line. And here he describes to us how to do it. Look at the third paragraph: And I will explain to you the secret of the middle pillar, which is the secret of “the Torah, the Creator, and Israel are one” — meaning Oraita, the Torah, that is the light, the laws, the laws of advancement; Israel - that is the person, the soul that wants to reach the degree where it is adhered to the Creator; and the Creator, that is the goal. And they are one. Why? Because in the first state, as well as in the third state — well, it's one thing. And we need by our own powers to rise to that state for the purpose of the soul when it comes to the body. Meaning, why are we in this world constituted of both body and soul? Because the soul, which will be awarded while clothed in the body, when we live here in this world — after death, we never talk about what happens after death. In the wisdom of Kabbalah, we talk about what a person must attain in his life here in this world. And so, while clothed in a body, what does the soul need? To return to its root and to adhere to Him, the Creator, meaning while still in this life, we need to come to the spiritual degree. Rather from the spiritual degree called “this world,” it's a spiritual degree, a degree where we are opposite to the good state, the goal, we need to climb this entire spiritual ladder all the way through to the end of correction. And one who doesn't do it in one incarnation does it over several. And actually, all the process, all the generations, Baal HaSulam describes it as the souls which are reincarnating, returning to this world so as to ultimately reach that third state. As it is written, "to love the Lord your God and to follow His ways." You can see how many things here — love, and to follow His ways, and to keep His commandments, and to adhere to Him. And here you see that the goal of the matter is to adhere to Him, meaning as the soul was prior to its clothing in a body. Anyone here asking about adhesion?
Question (Petah Tikva Center): (01:02:13) In the work, it's as if right and left, the good and evil, I can see it only in retrospect. It doesn't matter to me because before I enter the state, I can't know, I can't tell what it will be like. It's like each time I have to hold on to these three things, the same thought, regardless of the state in the work, only in retrospect I can see what was good and bad, right? So how do I do this work during the preparation stage? I unite these three things, I take the desire to Him, I take my thought to Him, I receive now the connection between me and Him. What do I do with it? Let's say I have, I don't know, a pleasure in the group, in the state of preparation. It's enough to think about it, I have to bless. What do I say?
M. Laitman: You don't need anything. If you say, "what do I need?" — you're already spoiling the process. How do you know what you're going to need? So, there's this one very simple thing, there is only one force that can help us. It's the reforming light. If you think you have the intellect and the advanced knowledge of how to go from state to state — well, obviously, no one has it. Simply, I'm explaining this to you now, and it's as though it's the first time you hear about it, and so you'll hear about it for the first time in each and every state that you haven't gone into yet. Because if you don't have this new vessel, you don't know how it's built and how you need to correct it, and how you're supposed to fill it with light. That's how it is on every degree — to attain from the left side the vessel, to correct it from the right side, and then to rise through the middle line, to fill it. And so it is - left, right, middle, left, right, middle — you have to advance. And you never know ahead of time what to do, because you're not on that degree, simply. These are called degrees, degrees, where what you haven't attained, you don't have. So how to advance then? You have a very simple solution — the light, as we learned, through the four phases of direct light, which created the vessel, built the vessel, and gave the vessel all its qualities, then it turns the vessel from good to evil, from evil to good, it does whatever it wants - that very same light, I need it to continue working on me. There is no other solution. So open page 198. We keep returning to it, right?
M. Laitman (Source Text/Commentary): (01:04:56) Accordingly, we should ask, if so, why did the Kabbalists obligate every person, every person to study the wisdom of Kabbalah? There is a great thing in this, which should be made public, because there is a great remedy, Segula, for those who engage in the wisdom of Kabbalah. Even though they do not understand what they learn, they don't depend to understand. They only want, right? They yearn. If you have a yearning, great. If there is no yearning, there is nothing to do. However, through the great desire to understand what they're learning, they awaken upon themselves the lights that surround their souls. Interpretation, because every person of Israel is promised to attain all the great attainments, meaning to reach the end of correction and adhere to Him, which the Creator thought in the thought of creation to please every created being with. Each one of us is already in this state, but we need to discover that state ourselves, as it is written, "and I ate of the old, of the ancient." However, one who wasn't awarded in this incarnation will be awarded in the next, and so on, second, third, and so on...That is the process, that's why we reincarnate, we return here, until he's awarded with completing the Creator's thought, which He thought about him, as it is written in the Zohar. Meaning, you reach… Well, a state, you're already there, in Ein Sof, you just don't feel it. And now, you're just unconscious, gradually, gradually, you, as if, purify your vessel of perception until you feel it more and more. Oh, I reached the end of correction. What did you correct? I corrected — you corrected, rather, the vessels, your vessels, in which you feel the state called the end of correction. One more sentence. So as you study, if you study correctly — and there are conditions for this, which Kabbalists detail — so when you study, if you study correctly, you receive a force from above, a force which leads you to the goal, very simply. It leads you through various things, it gets you into failures, into disappointments, as we read in the article, yes, where this is done deliberately, so that you will feel that you require the Creator's help, and so on. But it's through the light that you advance. So you have no other alternative, it's only through study.
Question (Petah Tikva Center): (01:07:27) My question is, we learned that in the spiritual degree, there is seemingly no connection between one degree and the next. So posterior and anterior, it doesn't matter. What has to be done in the progression stage, that every stage I go through, from the darkness I receive a vessel, I fill it with light, and it's a new state. But there are things where eventually I return to the same point, as if I lost my grip. “What within your power to do, you should do,” the group, the reforming light — how can I hold on to all these discernments over time?
M. Laitman: You see, he emphasizes here, even though they don't understand what they are learning, he implies that this is through the entire path - if you truly enter, you leave the degree of the still. “Still” means that you're unchanging. And you can say that I do everything that's written in Shulchan Aruch, and so on, but if you never change, you're called “still,” inanimate, with respect to spirituality. So if you exit the state of the inanimate, and you want to rise, you never know what “up” is. You never know what it means to be five years older. Ask a child, he can tell you whatever he wants, but he himself, inside does not know, even though he has examples, right? He has examples, but we don't. So this is why it's called the Torah of the concealed, the teaching of the concealed. Why concealed? Your next degree is always concealed. So it is each time, you want to advance with the intellect. But if you could advance with the intellect, you would not need the Creator, you would not need the society, any of it. But you're given the society, you're given the Creator, you're given all these conditions, and the intellect is not given, and understanding is not given. And you are given more and more disappointments, confusions. Look, how we have people sitting here. I remember myself as well. When I came to the Rabash, I was 33 years old. I went to university, doctorate, Ph.D. I worked in a research institute, and here in the Air Force in Israel — I was independent already, meaning I went through many things in life. And suddenly you sit down, some things are explained to you every day, you're completely confused, the intellect doesn't grasp it, you're disoriented, you fell into some world which isn't yours at all, you understand? With all the experience I have in life that I had, I remember, and I looked and I looked at what did I have before, on top of him. What I understand in his life — he's sitting there in some synagogue in the corner in Bnei Brak, and that's it. Then I understand that he understands everything in his life, and I don't understand anything. It's always like that towards the next degree, how we feel it. That's why it's called “the next degree.” Where's the posterior, the AHP of the upper inside the… This is always, and this is on purpose, in order to compel you to turn to the light, to the reforming light. Look at what's written. If we're already going to get confused, then let it be in wholeness.
Reader: Combining mercy with judgment.
M. Laitman: That's also hard, but read, please.
Reading: (01:11:15) Connecting the measure of mercy with judgment. Connecting mercy with judgment. The main work is the choice, meaning, "and you choose life," which is adhesion, meaning Lishma. By this, you are rewarded being adhered to spiritual life.
M. Laitman: Where is our actual choice? We have one action from all the actions that we do in our lifetime which is in free choice for us. If we were true researchers and we would look at ourselves with the eyes of a scientist, we would see that our entire biological body, our physiology, all the wise things that we have in our mind, altogether the 2% that we're using, etc., etc. — these are systems that altogether we can't even determine anything. Yes? Function is function. Also in the brain, also in the thought process, even in all kinds of way that we seemingly get along in life with our choices, etc. In the end, we're operating according to a computer, some kind of conditions that it receives, how it connects them according to our attributes, meaning according to the beginning, the initial conditions. And altogether by this, we are completely like beasts. We operate according to the laws of nature, and we have no possibility of entering our choice into it to put some detail or condition that will be from the side. Even from that side, if so, then where is that side that we take it from? Or maybe someone will tell me, or I'll just see some phenomena in life around me? So, it's also things that are absorbed inside this box of mine. In short, a person has no choice. He explains this in the article, "The Freedom," Baal HaSulam. It's also here in "The Freedom" article's here, you can read it later - a person has no action in his life besides one action- "and you have chosen life." What is “to choose life?” That he explains. And the rest of the things, it's not worthwhile to pay attention to. That's what he wants to emphasize. Because all the rest things, if they cascade one way or another, whether you like it or not, they'll happen that way. But if we put all our attention on that point, then we succeed. Nevertheless, this is where we build our independence. Again.
Reading: (01:14:13) The association of the quality of judgment with mercy. The main work is choice, meaning "choose life." So there will be adhesion, which is Lishma. By this, one is rewarded with adhesion, with a life of lives.
M. Laitman: In the Creator, in the source of life.
Reading: (01:14:21) When there's open providence, there's no room for choice.
M. Laitman: So if a person doesn't have, if there's revealed providence, then this means that all of reality, all the created beings, everything functions according to their inner programming, and then we seemingly don't exist.
Reading: (01:14:41) For this reason, the upper one raised the Malchut, which is the quality of judgment, to the Eynaim.
M. Laitman: What does that mean, “because of this?” Because in revealed providence there is no choice, and they want a person to be independent, so something will be determined on his own. For what? Because through his independence, by that he will feel who he is, what he is, by that he will define some action on his behalf, and by that he will be able to reach the degree of the Creator on his own. The degree of the Creator. Because to adhere to Him means to reach that level and to adhere. Equal.
Reader: And by this, it created a concealment.
M. Laitman: Meaning, this concealment is in order to give us choice.
Reading: Meaning, that it seemed to the lower one that there was a drawback in the upper one.
M. Laitman: By what are we given choice? We are given a feeling, thought, that the upper one, meaning the spiritual world, is not only not there — if it's not there, then we would just be like beasts, living in this world, not knowing anything of it — but rather those who want to advance, for those who want to be progressed, to advance, to make from them Adam, humans, and make them have choice, it's to them that we give, that concealment is given. That beginning of the concealment we now feel. How? Since each of us wants to attain something in his life from what he doesn't know, let's consider there's some concealment upon him already. Already the AHP of the upper, meaning the upper degree, AHP is called the lower layer of the upper one, it is considered beginning to work on us in such a way that it draws us, attracts us through the concealment. And? There's a deficiency in the upper one, yes?
Reading: There was no greatness in the upper one.
M. Laitman: That's what we feel. If we feel so, we enter into despair. The study is not attractive. The path seems unclear. Yes? Correct? Yes? Correct. Wonderful. No, meaning we already enter somewhat into the process.
Reading: (01:17:06) Subsequently, the qualities of the upper one are placed within the lower one, meaning they are deficient.
M. Laitman: That's how you feel. It's not something …
Reading: (01:17:17) It follows that these vessels have equivalence with the lower one, namely that as there is no validity to the lower one, there's no vitality in the upper one.
M. Laitman: That's how it appears to the lower one. Also in the upper one, there's no vitality, because the upper one, on purpose, disassembled Himself from the light and shows the lower one that there's nothing.
Reading: (01:17:47) Meaning, there's no taste in Torah and Mitzvot, for they are lifeless.
M. Laitman: There are phenomena, and it's said that it's dangerous to study Kabbalah for a person who observes Torah and commandments and performs all the things that are demanded of a Jew to do in his lifetime. When he enters such states, such descents, as we call them, and he even begins to disparage those things, so much so that all things appear to him as tasteless and have no value.
Reading: (01:18:23) Then there's place for choice, that the lower one has to say that all the concealment he feels is because the upper one restricted himself for the sake of the lower one.
M. Laitman (Source Text/Commentary): (01:18:36) Meaning, what was the choice? You have to come to a state that you'll understand that the restriction, that confused state, that empty state, is in order to give you choice. You understand? And then there's room for choice, meaning that the lower one should say — should say, meaning to reach such an understanding, not that you'll say with your mouth, that's not worth a thing. There needs to be a certain definition of a state, or deciding on a state, in the heart and mind, inside, that this concealment he feels is because the upper one restricted himself on purpose for your benefit. And it is called, "Israel, who have exiled, the Shechina is with them." The Shechina is called the upper degree, and the way you feel now, so it's in exile. And whatever taste he tastes towards the upper one, what is He worth, the upper one? That's how he says, the upper one's worth. Meaning, he's not to blame for the fact that he does not feel the taste of vitality. But rather, by his opinion, by his reason, there's no vitality in spirituality, in the upper one. A person always decides according to what he feels, what he has. And if — now the choice — if a person overcomes. What does it mean, overcomes? By what you were crying out here, “all that you can do with your might, do.” What are all these laws that seemingly — I'll go and study, I'll go study with a group and help the friends, to be impressed by them, and that? What's that whole matter? What confusion? There's no clear path, seemingly. Do something. So, by all kinds of sideway actions that you do in the group. Why in the group? We already learned, we could say more about. But if a person overcomes, meaning you receive additional forces and says that what you find, that bitter taste in these nourishments in the upper one, meaning that they're not suitable to receive the abundance, since his vessels are to receive and not to bestow, he's sorry that the upper one had to conceal himself. And for that, there's room for the lower one, for a slander. Or you can say that the upper one's not okay, and there's nothing in Him also. That's considered raising MAN. Then, it turns into a request. Meaning, by you taking a deficiency from others that are around you, you study with them, by receiving light from above, the illumination, then your deficiency, in which you're not satisfied with life, in short — well, just like you're sitting now, today — becomes MAN. It becomes the request, where the lower one, which the lower one raises up. You don't know how you raise it. But your attitude towards the upper one is called raising MAN. And by this, what does the upper one do? It raises its AHP. And the matter of raising up or ascending is — read please.
Reading: (01:22:02) By this, he raises his AHP. Raising, means that the upper one can show the lower one the merit and the pleasure that exists in the vessels of AHP that the upper one can reveal. Thus, from the perspective of the lower one, it follows that he raises the Galgalta Eynaim of the lower one. And by this itself, the lower one sees the merit of the upper one. It follows that the lower one ascends together with the AHP of the upper one.
M. Laitman: The degrees are built from ten Sefirot, right? You know it: Keter, Hochma, Bina, Zeir Anpin and Malchut. Keter, Hochma, Bina are called Galgalta Eynaim; Zeir Anpin and Malchut are called AHP. This is how the lower one, and upper one is also built that way. The upper one lowers its AHP, Zeir Anpin, Malchut, into the lower one. And makes it as if they're empty. There's nothing there. So what happens then? If here, there is no light, it's empty, what does the lower one feel? That emptiness. So Galgalta Eynaim are called vessels of bestowal. And the AHP are vessels of reception. Why does the upper one make his AHP empty? So the lower one can correct its own vessels of Galgalta Eynaim. But when the AHP of the upper one is in Galgalta Eynaim of the lower one - what are vessels of bestowal? Meaning, I don't want anything. If I don't want anything, I won't see that he's empty. Meaning, the emptiness of the lower one is my indication to which degree, to where I can correct my Galgalta Eynaim. Because in the first initial state, number one, my Galgalta Eynaim are corrupted, they're broken. And I need to bring them to be in Chafetz Chesed, delighted in mercy, that they don't want anything - vessels of bestowal. If they'll be on a degree that I don't want anything in them, the correction of Chafetz Chesed, the correction of the screen, so the emptiness in the upper one won't be felt as something negative. Meaning, the upper one in this way, when it shows the lower one that it's empty, it gives us a way to measure as much as we need to correct ourselves. That in this state, we need to feel like you feel now. But what are you lacking now? Now you feel bad, emptiness, nothing. That is what the AHP of the upper one is bestowing upon you. So you can't, you shouldn't erase this feeling and not erase your state. Now you need to add your exertion. Why does it say "everything in your powers to do, do it"? Now you have to add vessels, screens, forces, that they, even though in the state you feel now that there's nothing in the upper one, suddenly you'll start feeling that everything is there, that it's whole, that you're not lacking anything. It's not that you're not lacking altogether, that I'm dead or I don't care — that I'm not lacking means that the upper one is good, that He has everything, that nothing of the abundance is missing. So the next state now is to equip yourself with forces that will correct that state until the degree of “delighted in mercy” of the upper one, if you do it. And what happens next?
M. Laitman (Source Text/Commentary): (01:26:26) If a person overcomes and finds bitter taste, it's because he doesn't have the right vessels that he can receive that abundance, because his vessels are to receive and not to bestow, and he feels sorry that the upper one had to conceal himself. For this, the lower one will slander — it's a place to raise MAN. You work on it and receive the forces, by this the upper one raises his AHP. Raising, means that the upper one can show the lower one the merit and the pleasure that exists in the vessels of AHP, that the upper one can reveal. Thus, from the perspective of the lower one, it follows, when he raises Galgalta Eynaim of the lower one, with the AHP of the upper one, it shows the lower one the merit of the upper one. It follows that the lower one ascends together with the AHP of the upper one. That's it.
Question (Petah Tikva Center): (01:27:30) In such a state I cannot receive fuel for myself?
M. Laitman: You can never get fuel from yourself. Who are you, where are you going to take it from? You are on a lower degree, you want to raise to upper degrees, so you need to get an addition also of desires, and also screens, corrections. What's the difference between a small one and a big one? You're lacking a bit of flesh and a bit of intellect, right? You don't give forces to a child, why? Because he's lacking the intellect, he could harm someone. As much as he's added force, he gets more intellect — if one will be more than the other, so it's a danger, right? Same here too. You just got an addition of forces, of negative forces from the upper one, uncorrected desires, by Him concealing Himself. Now you need to receive from Him also light to correct those empty vessels, and then you'll be equal to the upper one. But if you won't do anything, you'll go to sleep, so it won't get better. Specifically on these states, when you lost all your air, when all your air came out, then you must turn to the group, study, all the actions that can help you. That's called the good deeds, deeds that bring you to the good. No other choice. In you, you will never find those forces.
Question (Petah Tikva Center): (01:29:21) If now when I'm in an ascent, I'm brought this descent actually so that I will advance, and then I won't remain in the ascent, because in the ascent I don't want to advance, and if I'm in a descent I have no forces, actually?
M. Laitman: Then you won't have to ask for the vessels. You only have to yearn for the goal. And which state He brings you, descent or an ascent, that's none of your business. That's from the root of your soul. According to that, you get your states one after the other.
Student: It turns out that one way or another, inside me, there are no fuels. There's no fuel for myself. It's like I'm filling myself in the environment. So where does that come in the matter of Lo Lishma here? After all, I'd say I want spirituality inside me because...
M. Laitman: Where is your freedom of choice? In the article “ The Freedom,” he writes in the end, he writes at the end of "The Freedom" article: “That's why he who makes efforts and every time chooses a better environment, he is worth praise and a reward. And also not because of his good thoughts.” So there is one choice. It's every time to choose a better environment, meaning books and authors. That's called the study and the group, that every time they will bestow good thoughts upon you. They will direct you to the goal. They will give you the fuel. You have no other choice. Why? I already explained this. I can explain it again. Because there in the first state and in the third state, we are all connected together as one man with one heart and one soul. Afterwards, the soul is divided into 600,000 parts, but there we are included together. So you can get an addition of a desire, an addition of forces only from above. You draw the light from above. You are given advice how to do it only through the society. Why? What's in the society? That I'll be one person in the world, but because there you're connected with more souls, they are beside you, and from here, from the level of this world, you can get the forces of the connection that you are with them. By that, you draw from them. From them, you draw those additional desires and additional forces because there you are together. It's general forces, meaning you have an opportunity through them, while you are in your private part in a descent, you can get that additional forces through them. That's why all of our choice, as he writes, he makes efforts every day of his life, only searching for a better environment. By this, he really implements his freedom of choice. You have nothing else to do in life. That's it. So every time it's really running from the seat of the scornful and searching where the wise men are sitting.
Question (Petah Tikva Center): (01:33:15) How can I receive help from the group if my relations with the Creator are equal towards — meaning what precisely in my relations with the Creator, what am I allowed to reveal in the group?
M. Laitman: So here you're asking about the technique, what to reveal, how to relate to the group. That's a whole Torah. Kabbalah is always studied in groups. And we have the complete method of how we have to behave in the group. The sacred group, Rabbi Shimon, The ARI, the students of the Ramchal, Baal Shem Tov with his teachings, Kotzk — we have a lot of examples. Here, you can open the book and you'll see "Society as a Cause for Spiritual Attainment." You have a whole part here. It's like 50 or 60 pages that are only discussing that. Articles that tell you how you need to behave with the group, how you need to aid society and build it correctly. Then when you are in a weak state, like he's describing his state now, how you can get forces from them and how the society must give you forces. But without that, there's nothing you can do. Why are we building groups? So they'll just sustain one another and have — it'll be a bit of happiness? No. To not run, so you'll feel you're between your friends? No, this is something spiritual, completely. It's a completely different goal. It's a spiritual matter, only to get forces to advance spiritually. Well, we'll talk about it next time.