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

Daily Morning Lesson: February 11, 2026

Part 1: A lesson based on the articles of Rabash

Rabash. Article No. 45, 1991. What Does It Mean that a Judge Must Judge Absolutely Truthfully, in the Work?

Original lesson date: 01/12/2003

Reader: Hello, dear friends, in the first part of the lesson, we will learn a lesson from the Rav from January 12, 2003. It's based on the article, "What Does It Mean That a Judge Must Judge Absolutely Truthfully, in the Work?" It's in the writings of Rabash, and we're going to read it together in the Tens. A Ten that finishes before the time is invited to start a workshop on the main insights from the article.

Reading: (01:02) What Does It Mean that a Judge Must Judge Absolutely Truthfully, in the Work?

Article No. 45, 1991

Our sages said (Shabbat 10), “Any judge who judges absolutely truthfully, it is as though he becomes partners with the Creator in the work of creation.”

We should understand the following:

1) What is “truthful judgment” and what is “absolutely truthful judgment”? It seems as though there could be a truthful judgment, but the “absolute” will still be missing, although in general, it is truthful. Also, what does “absolutely” mean? That is, what does the “absolutely” add to us?

2) What is the meaning of “it is as though he becomes partners with the Creator in the work of creation”?

3) Why specifically if it is “absolutely truthful” can he become partners with the Creator in the work of creation, whereas if it is merely “truthful,” he cannot become partners? We should understand the reason, meaning the connection between being “absolutely truthful” and the work of creation.

It is known that the work of creation, which is the creation of the world and all that is in it, was with the aim to do good to His creations. In that sense, the world emerged with both the lack and the satisfaction of the lack. This is called “the world of Ein Sof [infinity/no end].” At that time, the upper light filled the whole of reality of creation.

However, in order to prevent the matter of shame, there was a correction called Tzimtzum [restriction], which is a concealment and hiding so the delight and pleasure that the Creator wants to impart upon the creatures will not be apparent in the world before they can aim to bestow contentment upon the Maker.

For this reason, it is upon creation to correct the matter of shame, namely that they must aim in order to bestow. Since the creatures were created with a nature of a desire to receive for oneself, since the Creator wants the creatures to enjoy the abundance that He wishes to give them, He created in them a desire and yearning for the matter. Hence, if the creatures must act to the contrary, to receive with the aim to bestow, this is a lot of work. This is considered that we must make Kelim [vessels] that are fit to receive the delight and pleasure, and that there will not be any shame while receiving the pleasures.

It therefore follows that the Kli [vessel] that should receive the abundance from the Creator consists of two discernments: 1) a desire to receive pleasure, 2) the intention should be in order to bestow.

It follows that in order for the purpose of creation to be carried out, namely for the creatures to receive delight and pleasure, we should note two partners in the making of the Kelim: 1) the Creator, who gave the will to receive, 2) the intention with which the creatures should receive what they receive. This is called “receiving in order to bestow.”

The Kli that is fit to receive the delight and pleasure is made of those two.

Accordingly, we should interpret what we asked, What does it mean that they said, “It is as though he becomes partners with the Creator in the work of creation”? We should understand what it tells us that they say, “as though.” The thing is that from the perspective of the light, which is the delight and pleasure, only the Creator gives. In this, we cannot speak of a partnership. But with regard to the Kli, there we can speak of a partnership, since the Creator gave the will to receive and the yearning to receive pleasure, and the creatures give the other half of the Kli, namely the desire to bestow. In other words, we attribute the part of the Kli that is the will to receive to the Creator, and the other part of the Kli, the desire to bestow, we attribute to the creatures; this is what the creatures make. Thus, there are two partners in the Kli.

This is as it is written in The Zohar (“Introduction of The Book of Zohar,” Item 67), “‘And to say to Zion, ‘You are My people.’’ Do not pronounce ‘You are My people [Ami],’ but ‘You are with Me [Imi],’ with a Hirik in the Ayin, which means partnering with Me. As I made heaven and earth with My speech, so you.” That is, I started creation by creating the will to receive, and you must finish, meaning place the intention to bestow on the will to receive. This is called “partnership.”

It follows that the partnership stems primarily as a result of the Tzimtzum and the concealment that were made on the vessels of reception. That is, the light departed because of the correction of the Tzimtzum, but through the correction called “in order to bestow,” the light can shine once more, to the extent that the Kli has a desire to bestow.

Accordingly, we should ask: It is written, “The whole earth is full of His glory,” and it is also written in The Zohar, “There is no place vacant of Him” (no place is vacant from the Creator). This means that there is no place of concealment or Tzimtzum in the world. Yet we see that when a person comes to a descent, he is under the governance of concealment and Tzimtzum and does not feel any spirituality.

The thing is that from the perspective of the Creator there is no Tzimtzum and “The whole earth is full of His glory.” However, “You are until the world was created, and You are once the world was created.” We should interpret that just as before the world was created (Olam [world] means He’elem [concealment] and hiding), the Creator still filled the whole of reality; likewise, “once the world was created (when the concealment and hiding were created), the Creator also fills the whole of reality, and there was no place vacant of the Creator. However, He is concealed from the creatures; they do not feel Him because of the correction, so there will not be the matter of shame.

It follows that the concealment and hiding that a person feels in the work begins specifically when he wants to be rewarded with Dvekut [adhesion] with the Creator, as it is written, “and to cleave unto Him,” which is the matter of equivalence of form. This means that as the Creator wants to delight His creations, man should try to make bringing contentment to the Creator his only concern in life.

In order for one not to fool oneself and say that he has no concern for himself, and his intention is only to bestow upon the Creator, when he is given a descent from above, when he does not feel any flavor in Torah and Mitzvot [commandments/good deeds], a person can see his true state, whether he has no desire for himself and all his thoughts are for the sake of the Creator, or for his own sake. During the descent, a person should say, “I do not care how I feel when I engage in Torah and Mitzvot, since all my thoughts are to benefit the Creator. Therefore, I do my part and I believe that the Creator will enjoy it. Concerning the thought that we should think this way, I receive it from faith in the sages.” Conversely, when his aim is his own benefit, he says otherwise.

This is as it is written in the article “The Order of the Work” by Baal HaSulam (Item 4), “When attributing the work to the Creator, he should believe that the Creator accepts our work, regardless of how the work seems.” A person should only attribute the work to the Creator; this is enough.

Therefore, during the descent, he can see his true state in the work. But the main point is that at that time, he must strengthen himself with faith that “The whole earth is full of His glory.” Thus, even if a person is in a state of lowliness, he must not say that in this place, we cannot say that “The whole earth is full of His glory.” Rather, one should believe what is written, “His glory fills the world,” and it is only hidden from him, and that it was done so that he would have room for choice, and to work in order to bestow and not for his own sake, for because of his aim for his own benefit, he cannot work gladly, since the will to receive for himself does not feel any flavor.

At that time, a person can be pleased that now he has a place where he can say that he is working only for the sake of the Creator. If he cannot overcome and be happy about this work, he should say, “I am happy that I see the truth, that I am far from the work of truth. Hence, now I have a chance to ask of the Creator from the bottom of the heart to help me. Otherwise, I will be lost because I see that I am powerless to overcome and emerge from the governance of the will to receive for oneself.”

We therefore see that the order of the work is that a person should ask for reward for his work in Torah and Mitzvot, by which he will achieve working for the sake of the Creator. This is considered that a person must acquire vessels of bestowal by which he will be able to receive the delight and pleasure, as this was the purpose of creation “to do good to His creations.”

This is as our sages said, “The Torah and Mitzvot were given only so as to cleanse Israel.” That is, the reward they ask in return for observing Torah and Mitzvot is the cleansing, meaning the intention, that by observing Torah and Mitzvot they will be rewarded with the desire to bestow, as our sages said, “The light in it reforms him.”

Accordingly, we should interpret what we asked, What does it mean that they said, “Any judge who judges absolutely truthfully becomes partners with the Creator in the work of creation”? The question is, What is “truth” and what is “absolute truth”?

The answer is, as I wrote (Article No. 44, Tav-Shin-Nun-Aleph), that there are two discernments concerning “for the sake of the Creator”: 1) He is not working for people’s respect or for money. Rather, he is working humbly with the Lord your God, and all his work is in order to observe Torah and Mitzvot, which the Creator commanded us. Therefore, he asks the Creator to give him in this world life, health, provision, and so forth. Also, He should reward him in the next world, as it is written in the Torah, “If you obey, I will give grass in your field.” That is, the Creator will reward him. This means that the Mitzvot he observes are only for the sake of the Creator.

2) He works for the sake of the Creator, and even his intention is for the sake of the Creator. That is, he does not want any reward, but everything is for the sake of the Creator. This is regarded as the aim also being for the sake of the Creator.

Therefore, we should interpret that mere “truth” means that only his actions are for the sake of the Creator, but he still cannot make the intention for the sake of the Creator. Therefore, when speaking in terms of the work, it means that any person who wants to judge himself and see his situation in the work needs to be a truthful judge.

Although he is a truthful judge, who sees that all his actions are for the sake of the Creator, that judge still cannot be “as though he becomes partners with the Creator in the work of creation.” That is, the work of creation is the creation of the world, where the intention was to delight His creations. A correction was made so that in order to avoid the bread of shame, the creatures must make the other half of the Kli, which is the aim in order to bestow. And since he judges truthfully, he is still unfit to receive the delight and pleasure because there is still disparity of form between him and the light. Hence, he cannot be a partner.

Conversely, a judge who judges absolutely truthfully, meaning that the aim is also for the sake of the Creator, then there is already a correction of the vessels of reception, so there is equivalence between the Kli and the light. At that time, the light can shine in that Kli and that judge becomes a partner, since he gave the partnership of the Kli, meaning the desire to bestow that is on the Kli of the will to receive, called “receiving in order to bestow.” This means that only now that he has finished the Kli can the purpose of creation, which is the work of creation, be revealed to the lower ones, since the matter of shame has been corrected because they can already receive everything in order to bestow.

However, when a person places a judge to judge his situation, to see whether he prefers the love of the Creator to self-love, and the judge should determine the truth of the matter, this should not be his main work. On the contrary, his main work should be to exert in the “right,” meaning to engage in Torah and Mitzvot and receive from this wholeness and joy because he was rewarded with engaging in Torah and Mitzvot. It does not matter how much love he has at that time for Torah and Mitzvot. Rather, the very observance of the Mitzvot without any conditions, he believes that this is a great thing when a person attributes the work to the Creator, regardless of the form of his work, for the Creator accepts everything.

This work is called “right” and “wholeness,” and from this a person receives vitality, to have the strength to later walk on the “left,” as well, meaning to place a judge who will pass a truthful judgment about the real nature of his work. However, this should be only part of the time that he gives to serving the Creator. The majority of the time of work should be on the right. This is regarded as two legs since it is impossible to walk on one leg and advance in the work.

By this we should interpret what is written, “‘Peace, peace, to the far and to the near,’ said the Lord, ‘and I will heal him.’” We should interpret “far” and “near” in the work. “Far” means left line. That is, when a person places a judge to judge how he behaves in the work, he sees how far he is from the Creator. “To the near” means when a person returns to working on the right line, which is when he sees only wholeness. That is, he values the work and considers even a small grip on Torah and Mitzvot as a fortune, since he does not even deserve the little bit of nearness. Hence, in a state of “right,” a person is considered “close to the Creator.”

But those two lines are disputed with each other since they contradict one another. At that time comes the middle line and decides and makes peace between them. This is regarded as the Creator making peace between them, as it is known that the Creator is called the “middle line.”

It is known that the order of the work is that we begin to work on one line, which is the work of the general public, who regard only the action. There, everyone is more or less content with the work. We should know that on one line, the Surrounding Light shines in general, which is light that shines from afar. That is, a person is still far from equivalence of form, yet receives illumination from this light. At that time, there is no issue of “two writings that deny one another” in him, for he has only one way.

But when a person shifts to the left line, when he wants to repent, this can be only when he places a judge to examine his situation. If the judge is truthful, he sees that he is not all right, meaning that everything he does is for his own benefit. Then he has room to pray that he wants to repent, meaning to return to the Creator, to be adhered to the Creator and not to be separated. Then his one line becomes the right line.

According to the above, we should interpret what our sages said (Midrash Rabbah 19), when Reuben started with repentance, as it is written, “The child is gone, and I, where do I go?” We should interpret that this indicates that the order of repentance is when a person says, “The child is gone.”

It is known that there are two forces within man: 1) an old and foolish king, 2) a poor child, as it is written (Ecclesiastes 4), “A poor and wise child is better than an old and foolish king.” This means that when a person begins to repent, he should know on what to repent. This is implied by what Reuben said, “The child is gone, and I, where do I go?” That is, the child, who is called “good inclination,” is gone, and all that one sees is that the body is completely controlled by the old and foolish king, which is the “evil inclination,” and it is known that the good inclination is called “desire to bestow,” and the evil inclination is called “will to receive.”

It follows that before a person sees that the will to receive controls him and that this control harms him, causing him to be far from the Creator, he still has nothing on which to repent. Only when he sees that “the child is gone” does he acquire a place of lack on which to repent, meaning to return to the Creator, which is called “Dvekut [adhesion] with the Creator.” That is, where he was previously far from the Creator, now he has become near to the Creator, and this is called “repentance.”

This is also called “left line,” following the rule, “Anything that requires correction is called ‘left.’” Since a person must also be in wholeness called “right,” it creates “two writings that deny one another, so the third writing will come and decide between them.” In other words, at that time the Creator gives him the desire to bestow, and then he obtains true wholeness. That is, then he is rewarded with the Torah, called “The Torah, and Israel, and the Creator are one.”

However, he should not forget that although the work should mainly be on the right, called “wholeness,” that a person takes fuel from the right, still, progress in the work, meaning achieving the completeness of the goal of receiving the delight and pleasure, depends specifically on the left, since there he sees his lack and has room to correct that lack through prayer that the Creator will satisfy his lack. A person advances only by the help of the Creator, as The Zohar writes, that the help that comes from above is called “a holy soul.” This is how he advances until he is rewarded with achieving the purpose of creation, which is the delight and pleasure.

Now we can interpret what is written (Psalms 78), “He chose David His servant and took him from the sheepfolds, from the care of the sheep with suckling lambs He brought him up to shepherd Jacob His people, and Israel His inheritance.” We should interpret why He chose David His servant; what merits did he have over others? He says about this, “and took him from the sheepfolds.” We should interpret “sheepfolds” as food. That is, what was his food? He says, sheep. Sheep, explained Baal HaSulam, means “exits.”

That is, when a person feels that he has emerged from the work of the Creator, that he is in descent, he should not be alarmed by this. On the contrary, this gives him room to pray to the Creator to deliver him from the control of the bad and bring him closer to Him. For this reason, each exit that he had gave him fuel and what to pray for. Conversely, when a person is always in ascent, he has no need to advance. This is the meaning of the words “and took him from the sheepfolds.”

Also, it is written, “He brought him up.” We should interpret that “up” means ascents. “Brought him up” means that after the ascents, which is descents, He brought him “to shepherd Jacob His people.” “Jacob” is considered Yod-Akev [heel], since heel is called “faith,” which is something that a person tramples with his heels. That is, it is something of inferior importance. In other words, specifically from states that are after the ascents, which are descents, specifically from the descents, he would shepherd his faith.

This means that from the descents, he took strength to expand the faith. This is the meaning of the words “Jacob His people,” meaning the Creator’s people. “And Israel His inheritance” means that after he has been rewarded through the descents into the state of Yod-Akev, which is faith, he was rewarded with the “inheritance of the land.” This is why it is written, “Israel,” for afterward, he achieved the degree Yashar-El [Israel, lit: straight to the Creator]. Then he achieved the inheritance of the land, which is the purpose of creation. This is the meaning of the words “Israel His inheritance.”

However, we must not forget that the primary attention in the work should be given to the right line. We advance from the state of the left, as well, but we cannot walk without the right, for a person must be in gladness, as it is written, “Serve the Lord with gladness,” and we can receive this only from the right line. Although this contradicts the left line, but since a person must be in high spirits, which is obtained only when a person believes in the Creator and has faith in the sages, who told us that a person should try to appreciate all his actions, even if they are still not in the manner that they should be, to the extent that a person thanks the Creator, even for small things that he can do, it connects him to the Creator.

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Reader: Let's go to the Rav's lesson.

M. Laitman: (36:02) Everything that we talk about – all the words, all the names, the different actions, the different states – this is what's supposed to happen and happens in the soul. We're the desire to receive that the Creator created, and according to the origin of creation, he feels or it feels different phenomena. The phenomenon that it feels, or the desire to receive, can talk about, sort, discuss, compare—everything's inside the desire to receive. The desire to receive is made by the Creator; the created being can only be a partner in how to work in that desire to receive created by the Creator. It is precisely the created being that makes the desire to bestow, the intention in order to bestow above the desire to receive. This is what we need to remember all the time and not forget: That we can't change the desire to receive, that we can't move it whatsoever and, if so, then we can only suppress it, that later on we'll need to do double work to awaken it again. Get it out of that place where we pushed it into and to start working with it properly. But each and every desire that awakens in us, including the so-called Reshimot that awakens in us, we need to understand that this thing was created by the Creator. And now, by His special action, it awakens in us; it is upon us to only check the measure to which the initial, natural form of the desire to receive is the opposite of the Creator. And how can I equalize the form of the desire to receive with the desire to bestow of the Creator? Again, the desire to receive is made by the Creator and the desire to bestow is made by man.

Therefore, the Creator plays with our desire to receive, only this, seemingly, is under His control in order to allow us to build the desire to bestow, the intention in order to bestow upon the will to receive. The games, the changes that we feel inside our desire to receive, all the changes become in a good special order, and a special accumulation between them. So that only in order for us to be able to really reach a state where the desire to bestow is something that we build in an objective and independent manner; in order to allow us to do this, the Creator, He makes a concealment, namely, the desire to bestow does not feel the pleasure all of a sudden – the Creator makes it so that we feel only the desire with no fulfillment. A desire that is with no fulfillment and depends on what forms and what types of fulfillments, then accordingly, we can gradually start discerning the types of fulfillments in relation to the desire to receive itself or in relation to the Creator.

M. Laitman: (40:30) What fulfills me and I get delight from, what do I prefer to what? This concealment that comes over the will to receive is all in order to allow me choice, what's choice? That the only thing I can do, the desire to bestow, I can do it, create it really, from within the labor, the work, my actual action. That this will to bestow can be attributed to me, to man and not to the Creator. In the work, all of our words, they are taken from the states that the soul goes through – that the will to receive undergoes. Therefore, we also should use the same words, the same phenomena that are used by those who already went through them. And so they express them, also, according to the language of root and branch; meaning, they're using words from the language of branches and we don't have a choice. Even though it's not precisely what's happening in spirituality, and the language sometimes confuses us, but there's no other choice. They say the following, that: Our work in the will to receive and in the will to bestow is depicted as right and left – this is a phenomenon from our world – and the right is the force of the Creator, the ideal, the standard, the example. To me, it is the measurement of what should the will to bestow be, and that to me is the source of my fuel. The left is my will to receive in the various ways it can awaken in me. According to how much I can work on that will to receive – in taking example from the right side and taking force from the right side, I work on it – and then I build myself as the middle line. There are two main aspects to that: Who begins the work? Either the Creator awakens the left line within man and then for a lack of choice to run away from suffering, the person continues that until he realizes it's purposeful suffering and it comes from the Creator in order to connect to the right and turn the left to the right – this takes time and pain and blows. Or that left line is awakened by man to correct it because he always wants to relate himself to the right and then he needs the left so as to playing to the right, to have with what to resemble the right. This, essentially, choosing each time, in this way of work that we awaken the left, as it says, I awaken the dawn and not the dawn awakens me. This, in fact, is the work of man, either way, these qualities arise in the person. But if a person awakens them himself, by that he builds the will to bestow which is what he should build which, indeed, has to come from concealment and from free choice. Any questions?

Question (Petah Tikva Center): (45:38) How can a person see his true state? I mean, not to run away but to really see the situation he's in.

M. Laitman: From all that we learn, all the different states a person is in between left and right, between darkness and light, we ultimately arrive at one state. That a person as quickly as possible must cling to the right line and try to do everything from clinging to the right line. The adhesion in the right line, itself, will awaken in him the return to the left and taking from it as much as needed to further cling to the right. Then, the adhesion with the right line, itself, will build the middle line. So, we don't have to think about anything besides longing for the exaltedness of the Creator that leads us to a desire to be like Him, to adhere to Him. This is very great work because it seems to a person that in order to go to the right, he first has to descend to the left. That he'll have something, that he'll feel pain, that out of pain, out of despair, he'll want to reach the right, and that's not a good path, this is not the good path. This is not our method—not even Judaism. The difference between, let's say, ethics and the method of Kabbalah is that ethics says, Oh no, this world is bad. You don't need it and if you do bad things, you deserve hell, and so on. The true sense of Judaism meaning Kabbalah doesn't say that it says this world is good, you can enjoy it and succeed in it. The Creator also created it for you to enjoy; but if you really want to reach the true goodness, this is what's written: that the judge has to judge absolutely truthfully. Then, you need to reach a state where you carry out these things, you build your will to bestow out of free choice. Even if you don't need that and you get nothing in your will to receive from it, simply, it's as if you have no outcome for your will to receive when you are now going to move to in order to bestow. Meaning, you never turn to the will to receive because I feel bad in corporeality and, therefore, I escape to spirituality. That's how the Creator awakens you from—for no other choice, if you don't awaken on your own but the awakening to the work needs to be from adhesion with the right, not descending to the left. First, we have to do that and that’s how we hasten times and, in that, we have to be there all the time. That's the true, correct realization of our goal of advancing because, in short, any moment that a person is not in an upliftment, it's a loss. From despair and feeling pain, he can never come to the Creator, he first has to come out of that.

This is only to remind him, to remind him where he is and what he's doing with his life but from here to the point of attaining true vessels of bestowal—that's a long way to go. Meaning, we always have to try to adhere to the right, and from that do our work of choice. If you are making a choice because you feel bad in your vessels, you're just replacing what feels bad with something that feels better. Meaning, you're working from the will to receive and from the will to receive, you don't arrive at the will to bestow. This is not called, the will to bestow, this is called using bestowal for the sake of reception. So, any moment that a person remembers the—feels that he's in the Creator's world, that he has some goal in life that is higher than this corporeal life: money, honor, knowledge, and so forth, but that there's a goal above that. This means that he remembers the Creator. He first has to cling to the right.

Question (Petah Tikva Center): (51:23) He writes here that a person—that he's always in ascent and has no need to advance so, still, he adheres to past?

M. Laitman: A person who's always adhered to the right line, he as if he is in wholeness. He feels the quality of the Creator, that the Creator is Good That Does Good. He has what's called, the first nine Sefirot, the qualities of the Creator. He as if nullifies in that, he disappears in that and he has no hands or legs there. He doesn't put himself into it, he's just dissolving and it's not him. It's all what we call, the upper light. In order to realize himself, fulfill himself, he has to take his own qualities, what are his own? It's what the Creator created in him, it's not his. It's what the Creator created for him deliberately – this will to receive – so that by using the will to receive in such a way that it becomes as a will to bestow. By that a person, as if, corrects creation; creation is the will to receive. Man creates when man corrects what the Creator created in him, the will to bestow. For that, he knowingly, consciously goes to the left, meaning into himself and he examines what qualities, what forces, what connections between them? What incidents in which he can relate it in order to bestow. When he examines himself each time this way, this is the work that is discussed here, that the judge has to judge absolutely truthfully, meaning he already has these vessels and that's how he works. Meaning, to always cling to the right line as I said is, if you cling to the right because there's wholeness in the right, that's not good. But if you cling to the right and the right means bestowal – and there are many aspects of the right – so when you learn that there's bestowal in the right, that the right is the Giver, it awakens in you too a desire to give, and then you descend from that to the left. If you just cling to the right as wholeness, then you just nullify there – everything's good, beautiful, the Creator is One, Unique, and Unified, rules over everything. What do I need to do? Nothing, this is not completely the right. There is such a feeling and there's another feeling that, what does it mean that the Creator is truly great and whole, that He is the Bestower, the Giver and because I feel that He is the Giver, the same kind of desires awaken in me?

Question (Petah Tikva Center): (54:46) You said that we don't need to go against the desire.

M. Laitman: I said that there's no need to go against the desire, meaning that you don't need to break the desire or suppress it. Meaning, to want for it to no longer exist in me. No, everything that exists in me, it's all for the better only that it could be that right now I can't use it correctly. And after some time, meaning a few states down the line that I go through and equip myself with certain forces and vessels, then I can work with this desire to receive in order to bestow and maybe until the end of correction, I won't be able to work with them in order to bestow on each and every degree. I scrutinize, what can I enter that degree with and what can't I yet? It's the work of scrutiny and correction and then I have MAN. That I get forces from above, correct these desires that I've scrutinized, that they can be in order to bestow. I get the forces, the screen over them, where will I get the screen from? By that, the light comes from above, gives me the feeling of the exaltedness of the Creator. And then I really awaken to bestow onto Him, even in my egoistic desires and then I bestow and then I make a Zivug de Hakaa and fill myself with the upper light. In this scrutiny, there are also such Kelim that I leave for higher degrees, in the meantime – I'm incapable of that yet. And there are such desires in my state that altogether, I don't yet know the measure in which it is forbidden for me to touch them. And each and every time I scrutinize that, really, I still don't have any ability to deal with them.

Afterwards, the time will come that doesn't depend on me, the end of correction when I'm given such vessels in which I feel no limitation and all of my desires receive a screen in order to bestow. So, in relation to what you asked, what does it mean that I say that it's forbidden to touch the desires? It means that it's forbidden to think that any of these desires will not come to correction. They will all reach correction and I need to relate to them in a beneficial, effective, creative way. And not to ask that they'll disappear, it's forbidden for a person to pray for the desire to receive to disappear from the world. To the contrary, he says there in the Introduction to the Book of Zohar that the Creator revives the Klipot, the Tefillin, etc., etc.. Meaning, there are such special actions that enliven the Klipot – the shells, it's the left line – that precisely they give us the ability to advance. To begin with, we are under the control of the Klipot and we need them each time until the end of correction in the left line. That, by them, in each and every ascent, by taking desires from the Klipot, I correct these desires and, by them, I ascend, I build an addition to the Partzuf.

Question (Petah Tikva Center): (58:33) You said that all of the intention in order to bestow is actually the work of the created being but I understood I need to ask of the Creator?

M. Laitman: I said that the desire to bestow is made by man and the desire to receive which is preliminary, the basis to it, is made by the Creator. Where does man get the forces from to build the desire to bestow in the mind, to be a judge who truthfully judges things? A person who has only the desire to receive from the will to receive, itself, can't do anything because it means that he has just one piece of data. In order to be a judge, he needs to acquire an additional piece of data, a second nature. And then, between the desire to receive and the desire to bestow, to judge between them. Then, between these two lines, the right and the left, what you build which is called, the middle line—that is really an independent, free action on part of man that he builds, he creates the man in him. When he receives the forces, and the mind and, he gets all of this from above, from the Creator. The question is, if I receive everything from above, then can I be independent? Yes, you can. The question is, how do you perceive it, do you want to receive it? Are you making here some kind of exertion in order to really be independent, in order to receive the desire to bestow against your desire to receive? Meaning, here, there's some kind of a thing that we can't exactly feel. That even though these two, the desire to receive and desire to bestow come to you from above, you build out of both of them freely, independently. Like he says, to judge truthfully, you independently, freely build the middle line out of it, that's called the middle third of Tifferet. It's something very unclear to us right now because we're only inside the desire to receive. Right now, it is impossible today to judge, how could there be, or discuss, how can there be something like that? What's going on with us? When we acquire a second nature, as opposed to the first one: Spiritual versus corporeal, desire to bestow versus the desire to receive; then we truly begin to understand that only this way and, necessarily this way, has the Creator created conditions for us for free choice and to be free, free of Him, both of His desire to receive and also His desire to bestow.

Question (Petah Tikva Center): (01:02:24) Now, if I look backwards at how we learn and I take what we say here in the lessons and I try to do that, I can't succeed. However, there are things that, from progress, I see that what we talk about somehow happened in me or I did it naturally. How will I reach a state where I take what we learn and implement it in the future? Is it even possible?

M. Laitman: Meaning, throughout time, or over time from my experience, I see that what I read, I can't realize. All of a sudden, I discover that some of these things I've already realized in the past. So, from today into the past, I can see that something happened in me, really according to what I read. Can I, not from the past but from today into the future, determine something, do something? The thing is that our walking needs to be disconnected from our desire to receive, our advancement, from the mind, from what we see. Afterwards, we'll see what does it mean to judge truthfully, these are different eyes, these aren't our eyes. I, from the desire to receive that I'm in now, I can't see the truth. I can't see the qualities by which I can, as if judge, do something. Of course, I cannot see the next degree, my future states. But I simply act as if—you know, out of the desire to receive – Din, Dayan, I don't know – these are two discernments that already exist in me that occur in two opposite actions. And I judge between the two, and then also the question from what aspect do I judge it? What happens to us is that until we enter spirituality, that what we've already gone through in an absent mind. That I went through absent-mindedly, all of a sudden I say, ah, yes, I find these things in me that they haven't been true, and there are things that still I can't. This is how it's always going to be until we will acquire the status of the judge, the middle line. It will always be this way until we will reach spiritual degrees where we will stand not as an embryo or a baby, but as an adult that will already work with our vessels of reception in order to bestow. Not in Ibur, not in Yenika, but in Gadlut, this is called, to judge things truthfully in the right, correct manner. Not during the time of preparation, but in the true state, but during the time of preparation, what we're trying to do, the way we're trying to do it doesn't matter, but it turns out exactly like you pointed out. You captured the discernment correctly, that only after we go through it, we see what we went through, and also not always. But if it needs to awaken in us in relation to something and teach us something, then I see that I've been through that, I'm led to see it. And maybe not, I went through many things, and from that I'm shown maybe, I don't know, 15%, why? The rest, it's forbidden for me to see. It could corrupt me; it could give me like kind of distortion in my relation to the states that I need to go through now.

It's a very complex system because imagine: Each and every detail in my soul is connected with all the other details. Meaning, I've even scrutinized a little degree, a small state. It has this compound connection, the reality of all the parts of creation. And there's a need, meaning caution, that I'll see only a few of all these parts, the ones I've scrutinized. The rest, they could simply still harm me, they'll tell me about more advanced states, where there's the control of the Creator. The revelation of such phenomena that I'll think that everything is in the hands of heaven, suppose, and it's something that I completely don't understand, and I won't do anything. Or to the contrary, that everything is so much under the control of the will to receive that it's simply impossible to do anything against it. And I relieve myself of it, I let go, meaning, what's open to the person is not exactly what he goes through, because each measure consists of ten Sefirot, and there, you can see things that belong to the more advanced parts. But what's open to him is only the measure in which it is really beneficial to him.

Question (Petah Tikva Center): (01:08:29) So there's no point?

M. Laitman: And then we see that the matter of concealment, it's not just that the Creator does it because He feels like it, but the system, itself, is built in such a way that it conceals things that prevent us from freely and independently going into the advancement, to the development.

Student: So all the questions, the talks we do about what to do in the future, what's the next thing, it's just to make me push the gas, and later we'll understand what we did. Meaning, it's not like I can take into my vessel what I'm not ready for.

M. Laitman: Correct, it's written about the path that, There's no one wiser than one with experience. One who's been through it, then he's wise; if he didn't go through it, a fool, what can you do?

Student: Why do you curse us with so many sins? There are so many sins in the world.

M. Laitman: We curse ourselves. They make everything complicated for us and all these concepts that you're saying in the article and you're asking about, I said about this in the beginning. Everything was written according to the language of branches. You see, although these articles were written to people who were in the stages of repenting, you know, those who come from Tel Aviv, the secular people, also then, what I brought, they came all from Tel Aviv, these were all secular friends. They're all yelling at me that I'm teaching the secular and not the religious. The Rabash did the same, I brought them to him, and that's what he had. So you see, despite that, he writes these articles in a certain kind of style that is written in biblical studies, and he draws them to all kinds of verses. He reads them by all their names, every phenomena, he doesn't call them by the names of Kabbalah, which are phases, but rather in the language of the branches: Torah, Mitzvot. Instead of Torah, say upper light, instead of Mitzvot, or commandments, say Zivug de Hakaa, a coupling by striking, you know. Something simple so that we don't get confused here. We need to understand not to get complicated here, but leave this world and what people, what you see here that they're doing.

Rather simply, the Kabbalists wrote this on purpose in several languages so that we will become wiser by this and not just throw it upon as some language, some expressions. These expressions are simply, even though the confusion they give us the possibility of learning about the connection between the lower one and the upper one – this world in relation to the spiritual world. You'll see, you'll advance and you'll see the extent in which the language of branches, specifically when you read the Bible and the judgments and the different religious writings and the Psalms, of course, the songs, the different writings. You'll see that through them in all the way that they're expressing, and not in the language of Kabbalah, you'll see how you will become wiser by them, it will give you sometimes the possibility to relate to it in a much deeper way than in the language of Kabbalah. So, that's why he doesn't hold back on words, it's not that he wants to just confuse you. There's a goal for that as well, to confuse a little bit because you don't need these wise, smart, smarts here. You don't need this wisdom, like he says, you're advancing one way or another, no more or less. Altogether, you need to be impressed from the greatness. But the knowledge of the names, how is it in the language of Kabbalah, how is it in the Torah language, how is it in the language of measures and ethics? This helps you hold on to the matter and to build a picture, to build a picture.

Question (Petah Tikva Center): (01:13:10) These concepts are difficult for me to understand. If I take internal like this, so when I perform action's on the right side all the time, that's what I was taught from a young age. So what, am I in wholeness? I don't believe I am in wholeness. When he says that a person begins to become religious, he needs to know how to become religious. And then he gives his story. Where's the child, where do I go, all kinds of things like that. I'm saying there's a Creator and a created being, these are two things, the Creator and us. Take a book for a few years, very good, afterwards?

M. Laitman: You can take a book, you can study as many years as you want, that won't do a thing for you. You see, 2,000 years people are studying, still, all these 2,000 years, we're suffering and there's no end to our suffering. And don't say that it is, It was already sealed and signed from above. Rather, we all together enter ourselves into suffering, into ruin, into all the problems. And this entire study of take a book and study does not help a thing. There's a law that cannot be changed: You must perform corrections. If you don't perform corrections, then you have a life. Yes, you do, you and the whole world is like that. That's what you're causing. The study itself does not bring forth any good results. But the intention...

Student: Okay.

M. Laitman: No, not okay. That's exactly, don't agree.

Student: That's good also. I agree with you.

M. Laitman: No. The intention is what I want from the study, it's what operates and saves us, advances us to the goal. This intention can only be under the condition that I'm working on its necessity for me to have such an intention for that light to come and do this on me. When I sit and I'm activating myself, I want now the upper light to come to me – it's just words. Meaning this is work, this is labor, this is my effort that I need these corrections, that it's necessary for this light to come from above to me. So, I need to invert this entire world filled with suffering to me learning something from it. Look at what suffering the world is going through, and nevertheless, a person doesn't learn anything from it.

Look now at the elections, you see? Look at how much suffering we learn from all those nice people who thought they can do good things in all kinds of ways, and now look where they're going to come back and be in rule, again. How could it be, how many people were killed? We're suffering, we're in the danger of destruction, and we're allowing our enemies to do what they want to the Jews, and for them, who are worse than our enemies, and what you can do something here? No, we don't learn. It's the same with our life, our general life. For 2,000 years we're suffering, and no one learns anything from this. So, why? It's like with our study, we, out of suffering and coming to study, here too we're not working on the intention. Also here, why am I coming now in the morning and sitting in front of the book? This main thing, I don't ask myself. So just like that, to sit in front of the book and read, and study, the study is altogether, it's a very, it's a word that can really make you mistake and err. This is simply the study, the Torah – against it all is a spiritual matter – where really the light of Hochma comes and corrects me. Then it's called, Torah, or teaching and so on. What we make of it is confusing.

Question (Petah Tikva Center): (01:17:44) How do I draw the maximum demand I can take out of a lesson?

M. Laitman: How?

Student: When I come here at 3 a.m., how do I?

M. Laitman: It's written that when you come here, you need to study Torah with most seriousness, very simply, otherwise, there's no point. There's no point in it, otherwise, you have such a small surrounding light that 20 years goes by before a person attains something.

Student: What is the line of the demand?

M. Laitman: What?

Student: What is exactly the work, how do I maintain this line of demand during the lesson so I don't run away to here or there?

M. Laitman: Well, that's not the topic for now, he explains that to us in all his articles and letters. You need to organize an environment so this environment will truly oblige you and influence you in a manner that there's nothing more important than that which you demand from the study. Where we say dissemination is important, the work here is important, friends, and all kinds of – it's all for this sake. Alright, more questions, something to the matter?

Question (Petah Tikva Center): (01:19:08) How can I want the corrections from my present state?

M. Laitman: You can't want corrections, that's clear, rather, you need to come to a state in which you will want the corrections. And the corrections are not because you feel bad, that, too, is a degree that we need to reach at least. It's called that we believe that the Creator is arranging for us all the bad, and from that He wants to be turned to, and when you turn to Him, we begin to turn to Him so that He will rid us from our problems. Then we understand that the problems are the reason to turn to Him, without which I wouldn't turn to Him; so then it's really nice that I have problems because I can turn to Him, and then what should I demand from Him? Not to rid me of these problems, without them, I wouldn't relate to Him. Rather, now that I truly have the possibility to turn to Him, then what is it that I'm asking? So here, we need to rise above the will to receive and ask.

Student: How can we, how can I rise on both sides? I see that the desire to bestow pushes me away, chases me away. I don't understand how, I don't understand how do I come up before I have something after I know what I demand better?

M. Laitman: The moment a person can already understand that he is turning to the Creator out of pain, inside of this begins the feeling of the shame, the feeling of the Emanator, as we learned from the four phases of direct light. At which point he begins that the pain is not the main thing, but rather the main thing is the connection with the Creator. At which point he thanks for the pain by which he has the connection with the Creator. But after that, we need to come to a point where we don't need this pain, but the connection with the Creator needs to be from all the good, not from the bad. Then you move to the other side where you can come to vessels of bestowal. You can't bestow whilst you're feeling bad because, necessarily, you're doing an action from feeling bad, or you want the good. But when you feel good and you don't need anything, meaning you performed a restriction, and you did the delighted in mercy, and you have no plea for yourself. But rather from this you already want to be the bestower, and after that the bestower begins. Only after that, you cannot think about yourself. Meaning, there's an order to the actions that lead you to a state where you can certainly perform an action without having any bearing on your state.

Question (Petah Tikva Center): (01:22:34) What actions should I take in order to shorten because to get up to the morning lesson I don't need the Creator, and all kinds of things in the group to do, I don't need the Creator as well?

M. Laitman: I can wake up in the morning, do all the work, study like he says, to truly be what? I can be brilliant in the study; I know a lot of the materials and to be someone who stands out in the society. By the way, organizing here all kinds of things here, it still does not completely touch the being in the spiritual work. Because I can receive these things from anywhere else, also the actions themselves and also the forces for them. We see that there are societies that in them without money, without any reward seemingly, people unite, and perform an action, and are excited. And they wake up at night, and what they do, it still has nothing to do with spirituality. Importance, importance of the subject or their goal. You can take any other society where people will come here, let's say they don't know what we're talking about, and they don't know how to read the books that we're reading. So, they'll be impressed from what we are really kind of devoting ourselves to some matter, but to think that it's a spiritual matter connected to the Creator? If you bring here some, I don't know, people from Thailand, or I don't know from where, they'll think that maybe we're thinking about philosophy, physics, politics. Maybe it's parliamentary or some governmental group that is discussing something, I don't know. Why does this need to be spirituality? If you come at three o'clock in the morning, why is that spirituality, where's the spirituality here, you don't know. And in your work in the factory there, you're organizing all kinds of things, you're caring for friends, friends, fine, go to some secretary or coordinator in the Kibbutz, or some clerk that works for salary, or someone in the factory that is caring for his workers to work nicely. Do you know what's written in the Torah about the landlord who has slaves? Slaves are his assets, they're his, they're his belongings, yes? I have a thousand servants that are working, I have to care for their health, for their food, for their accommodations, all kinds of things. Otherwise there would be no reward, there would be no fuel – did you ever see a person relating badly to his cow? He takes care of her, he feeds her, cares for her health, that's how it is with the servant. So this is how we also care, so what's the problem? Where here is the spirituality? With anything, take some other task or mission, yes? It could also take place just like we perform this mission. You could say, no, but we're thinking about the Creator – they're also thinking about the Creator. Where is that small point in which only in it we can associate ourselves to a spiritual group, to a spiritual action? Because without that point, everything we have is just a factory, there are many factories, more spiritual, less, more humane, human, doesn't matter what. Think about it, you don't need to answer immediately.

Reader: Let's share impressions from the lesson, what we take from it to implement in the Ten.

Reader: We're going to move to the next part of the lesson, but first let's sing a song.

Song: (01:33:21)

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Lección Diaria11. Feb. 2026(Mediodía)Parte 1 Rabash. ¿Qué significa que un juez debe juzgar con un juicio absolutamente veraz en el trabajo?. 45 (1991)

Parte 1 Rabash. ¿Qué significa que un juez debe juzgar con un juicio absolutamente veraz en el trabajo?. 45 (1991)

Rabash. ¿Qué significa que un juez debe juzgar con un juicio absolutamente veraz en el trabajo?. 45 (1991)

Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

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Iniciar sesión para me gusta, guardar y suscribirse a videos

Lección Diaria11. Feb. 2026(Mediodía)
Parte 1 Rabash. ¿Qué significa que un juez debe juzgar con un juicio absolutamente veraz en el trabajo?. 45 (1991)

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm