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

Daily Morning Lesson: July 4, 2026

Part 1: Rabash. Should One Sin and Be Guilty. Rabash. Article No. 20, 1986.

Reader: Dear friends, in the first part of the lesson, we will study a lesson by Rav from May 28, 2002. The lesson is based on the article, “Should One Sin and Be Guilty.” You can find the article in the writings of Rabash, the first volume, page 281 in Hebrew. First, we will read the article together in the Ten. We have 21 minutes for that. Let's go

Reading: (00:42) Should One Sin and Be Guilty

Article No. 20, 1986

It is written in The Zohar, Vayikra (item 251): “We learned that it is written, ‘Should one sin and be guilty.’” Why does he first say, “Should one sin,” and finally, “and be guilty”? He replies that we learned that “should one sin” means that these are the transgressions with which the creatures have sinned, as it is written, “of all the sins of man.” “And be guilty” is as you say, “the guilt is returned to the Lord,” where “and be guilty” means “will be corrected.” That is, “should he sin” means if he corrects his works and returns what he has robbed. Rabbi Yosi said, “This means that the word, “returns,” means he returns by himself, since it is not written “will return,” which is imperative, but precisely, “returns,” meaning by himself.

We should understand why he says, “Should one sin.” Which transgressions are called “sin,” where it is written, “of all the sins of man”? We should understand this, since is there a transgression that is not considered a sin? He brings an evidence to this, as it is written, “from all of man’s sins.”

Afterwards he interprets the verse “about theft,” which applies specifically between man and man.

But what about the Mitzvot [commandments] between man and the Creator? We shall explain this in the work. It is known that all the sins come because of the will to receive, which was imprinted in the creatures by the thought of creation “to do good to His creations.” After there was a prohibition on receiving in order to receive, which is the correction of the Tzimtzum [restriction] that was done in order to avoid the “bread of shame,” because of this correction, the worlds of Klipot [shells/peels] emerged by cascading.

Then, through the sin of Adam HaRishon with the tree of knowledge, two systems emerged, as in “God has made one opposite the other.” Thus, there is ABYA of Kedusha [holiness/sanctity] and opposite it ABYA of Tuma’a [impurity].

From here stem all the sins—by wanting to receive only in order to receive. This means that man was created by nature with self-love, meaning that he cares only for his own benefit. Only by the Segula [remedy/virtue] of Torah and Mitzvot [commandments] can he be corrected to work in order to bestow. Before he receives this correction, called “in order to bestow,” he wants to swallow everything into his own domain, meaning to take everything out from the Creator’s domain and bring it into man’s domain.

Three discernments extend from this in our world: 1) forbidden things and permitted things. 

2) We make two discernments in permitted things: mandatory or optional. 3) The intention, meaning we should aim with forbidden things, too, not to do them, so it is for the purpose of bestowing. With permitted things, whether mandatory or optional, the intention should be to bestow and not for self-benefit, but he keeps Torah and Mitzvot because of the commandments of the Creator, for he believes in the Creator, that He will enjoy his keeping everything that He has commanded us. This should be his sole intention with everything he does, in positive Mitzvot [commandments to do something], negative Mitzvot [commandments not to do something], and in optional matters. He tries to aim everything for the Creator while engaging in them.

It follows that if a person receives pleasure into his own authority, his sin is that he takes out from the Creator’s domain into his own domain, since everything should enter the Creator’s domain, and man is only the Creator’s servant and has no authority of his own. Rather, everything should be in his Master’s domain, and the servant has no authority of his own.

However, when he receives the pleasures that exist in the world into his own domain it seems as though there are two domains. This is regarded as extracting from the domain of the Creator, whose world is His, and letting into his own domain.

Concerning extracting from his friend’s domain into his own, we should discern two manners: 

1) His friend does not see that he extracts from his friend and lets it into his own domain. This is called a “thief.” That is, if his friend does not see, he has the courage to let his friend’s possession into his own domain. But if he sees that his friend might see him taking things and letting them into his own domain then he will not steal.

2) Sometimes he takes his friend’s possession even if his friend resists. This is called “robbing.” He robs his friend even if his friend sees, but he is not fazed by his yelling that it’s a robbery and he does not allow it. He insists, meaning he does not have the power to overcome the passion that he has for his friend’s possession, and he is compelled to rob. The reason he is not impressed by the other looking at him taking is that his will to receive is already fully developed.

Baal HaSulam said that the difference between a thief and a robber is that the robber has a bigger will to receive than the thief. Therefore, when a thief knows that the owner will see him in the act, the shame gives him strength to overcome and relinquish the theft. But the will to receive of a robber is so strong that nothing can disrupt him from carrying out his scheme. His desire and passion are so great that he does not consider anything and carries out his plan.

Now we can explain what we asked above about wanting to imply that he says, “Should one sin,” meaning which of those sins that are called, “sin,” as it is written, “of all the sins of man.” We should interpret what he says, “of those sins that are called, ‘sin,’” after which he brings evidence from the verse, “of all the sins of man.” What does “of all” mean? We should interpret that he is implying to the root from which all the sins come, namely the will to receive, with which all the actions in the world begin, and with which all the works are concluded. That is, we were given this desire to correct so it works in order to bestow. When the general will to receive is corrected in order to bestow, it will be called the “end of correction.”

This means that all the corrections we must exert in Torah and Mitzvot are only to correct the will to receive so it works in order to bestow, and then we will be rewarded with Dvekut [adhesion], and we will be able to attain the purpose of creation—to do good to His creations.

It follows that at the end of correction, when everything is corrected and there is nothing more to correct, everything should enter Kedusha. That is, even sins must enter Kedusha, or a part of the will to receive will be missing, left outside without correction. We said that the intimation that the verse, “of all the sins of man,” means everything that extends from this root. That is, we have to know that all sins extend from the rudimentary will to receive, as we know that this is the root of all the creatures. Therefore, if even one sin remains, since it extends from the root, which is the will to receive, it, too, must be corrected into working in order to bestow, or this deficiency will be apparent in the root, meaning in Tzimtzum Aleph [first restriction], which was done on the rudimentary will to receive so we will receive everything that exists in the thought of creation to do good to His creations in the Kelim [vessels] that have been corrected into working in order to bestow.

We can understand this through a depiction. Let us assume that His desire to do good to His creations is for one hundred kilograms of pleasure. Naturally, He had to prepare a Kli [vessel] with one hundred kilograms of deficiency. Otherwise, there is no place to put the one hundred kilograms of pleasure because there can be filling only in a place of lack. It follows that if we fill the Kelim [vessels], meaning deficiencies, and Kelim are left outside—meaning some of the Kelim that belong to the one hundred kilograms of deficiency are unclean and unfit to be filled with the abundance that belongs to them—the abundance that He wished to give, the one hundred kilograms of abundance, His desire is not fulfilled because some of the Kelim belong to the part of the abundance that still did not receive what belongs to them.

It follows that all the Kelim that emerged at the time of creation must enter Kedusha [holiness/sanctity]. By this we will understand what the holy Zohar says, “The angel of death is destined to be a holy angel.” This is as said above, that since all the bad comes from the will to receive that the Creator created and then restricted, which is called “correction,” all of the one hundred kilograms of will to receive that He has created must be received through the correction called “receiving in order to bestow.” These discernments that we cannot correct before the end of correction are called Klipot [shells/peels] and Tuma’a [impurity], and Sitra Achra [other side], but at the end of correction all the Kelim must enter Kedusha for the above-mentioned reason. Otherwise, there will be a lack in the abundance, since all the Kelim must receive the abundance that belongs to their share.

Now we can understand what is written, “of all the sins of man.” It pertains to the root of the sins, called “will to receive.” This is why it is written, “Should one sin and be guilty.” The meaning of the verse, “of all the sins of man,” is not sins between man and man specifically, as it is interpreted afterwards about the verse, “and be guilty.” It is as you say, “the guilt is returned to the Lord,” where “and be guilty” means that he will correct his works and will return the theft he has robbed, which implies specifically between man and man.

However, we should interpret that the root of all the sins is the will to receive in order to receive, which is what a person receives from the Creator, meaning from His domain, and lets everything into his own domain, which is called “theft.” That is, he extracts from the domain of the Creator although the Torah screams and says it is forbidden to receive into one’s own domain or it is considered having two domains—the Creator’s domain, and he takes the pleasures from the Creator’s domain into his own. It follows that he is not regarded as a thief but as a robber, for although the Creator sees him taking, his will to receive is so strong that he cannot resist it, which is why he is considered a robber and not a thief.

And what is his correction? He returns the theft that he has robbed, meaning repents and corrects so that all his works enter Kedusha. That is, he extends a desire that all his works will be in order to bestow. This is why he interprets “Should one sin and be guilty,” that “and be guilty” means correction.

Rabbi Yosi adds and says, “This means that what is written, ‘and returns,’ means returning by himself, since ‘and returns’ is not written as imperative, but rather ‘returns’ is precisely by himself. That is, there is ‘repentance from fear,’ when sins become for him as mistakes, and this is regarded as such, although he returns the theft.” However, this is still not regarded as voluntarily. Rather, since he still has fear, he returns the theft. But this is not regarded as “by himself,” meaning of his own volition, so we can say that he is happy with returning the theft. Rather, it is as though he has no choice.

Repentance from fear still does not correct the sin, since with repentance from fear, since become only as mistakes. Hence, there are Kelim that are still outside of Kedusha, meaning that the upper abundance cannot dress in them. Therefore, His desire, which was to do good to His creations, to bestow upon the lower ones, still has nowhere to clothe. It is as though there is a deficiency in the purpose.

Therefore, we were given a correction called “repentance from love.” At that time sins become for him as merits. The Kelim that were as “sins,” which are desires to receive that belong to the upper abundance from the perspective of the purpose of creation, are unfit to receive the abundance. But when merits are made from these Kelim, they are fit for clothing the upper abundance, and then the completion of the goal, which is to benefit His creations, can come true to the extent of the abundance that He wanted to give them. Now all the Kelim that belong to the general will to receive that divided into several parts (for it is easier to correct smaller parts) have entered.

This is as the allegory that Baal HaSulam said concerning the correction of the tree of knowledge (Panim Masbirot p 56), about a king who wanted to send gold coins overseas to his son, but all his countryfolk were thieves, so he changed the gold coins into pennies and penny by penny join into a great amount, and by this everything will be corrected.

Reader: We'll go into a lesson from May 20th, 2002. 

M. Laitman: (21:28) We read an article from the second volume of the Rungs of the Ladder on the portion of Vayikra, Should One Sin and Be Guilty. The Creator created the will to receive, and man is one in whom the will to receive operates without asking anything of him. That is, according to the measure of the will to receive in him, this is how the person behaves. This means that a person is a result of the measure of the desire that is in him, and the measure of the upper light, or the abundance that exists inside of the desire. Both of them come from above. And a person is, if, as Rabash writes, the will to receive is very great, then he's a robber. If the will to receive is less, this means that he takes whatever there is, he cannot stop himself, the will to receive within him determines that he's a robber. 

If the will to receive is a little bit more corrected, or it is lesser in terms of magnitude, then he is a thief. This means that if nobody sees, he uses his will to receive. And if they do see him, then it stops him, meaning he has some inner correction because of the view of others, or some fear of something, meaning it's either positive correction over a great will to receive, or the will to receive in itself is small, it doesn't matter. But all in all, the magnitude of the revealed will to receive as ego, which is revealed as his ego that is not covered by corrections, this determines what the person is. And if the will to receive is even less, or it is great, but more corrected, so he has only a tiny part which is not revealed, that's the meaning, sorry, not covered by corrections, then he's not a robber, not a thief, but rather an ordinary person, meaning he uses the will to receive according to how others allow him to do it. This means like an ordinary person, and so on. If the will to receive will be even more corrected, then he'll start to think about how he can be good with others and bestow to others. So, all in all, a person is a result of the magnitude of the will to receive and the magnitude of the correction of the will to receive. All in all, the uncorrected will to receive determines how wicked he is, the corrected will to receive, its quality and its magnitude determines how much he is righteous. And with a person, you can't, at the moment that the will to receive is revealed in its positive or negative form, you cannot determine anything. It's the will to receive that determines. The person should only determine from here on for the future, he should prepare himself so that his will to receive may change through his efforts, through his labor. And the labor is only in the society. 

So the society will give him a high spirit, to the extent that he will feel that it's worthwhile for him to be different, then he will truly awaken upon himself the upper light that will correct him, and then he will be different. This is actually the way. And then, if he will truly change, then the measure of corruption and correction will change within him, and accordingly he will be a different person. He will shift from a robber to a thief and from a thief to an ordinary person and from an ordinary person even to righteous.

Question (Petah Tikva Center): (25:51) Should a person ask that his will to receive will change, or his attitude to the Creator will always be justifying, no matter what desire is revealed?

M. Laitman: I don't know what you're saying.

Student: Should a person ask of the Creator that the will to receive will change?

M. Laitman: How will I change? How will I ask? 

Student: If he feels that he's a sinner, he's a thief, that's unpleasant. 

M. Laitman: So if he doesn't feel comfortable, would he sin and steal? 

Student: Yes, but while it's pleasant, there's something else that's also unpleasant. 

M. Laitman: Well, it's not the same state. These are a few states. A person always carries out what at that moment his will to receive determines. If at that moment his will to receive determines to steal, he steals, and he cannot at that moment, meaning in the same measure of the will to receive, he can't turn to the Creator. He can't. Right now, he's engaging in theft according to his revealed will to receive, but the will to receive may change a minute later, and the will to receive will already be different. A greater measure of correction will be revealed in it, and he will feel remorse, and he will turn to the Creator, and so on. Then he will turn to the Creator. 

Student: He can steal and know that…? 

M. Laitman: How can I? I don't determine the prayer. The prayer is a result of the inner state. If I now have a desire to turn to the Creator, I turn to Him. If I don't have it, I don't have it. But rather, you might ask, how do I prepare myself somehow from some state to prayer? It's through the society. That the society will give me an additional desire, an additional deficiency to be better than how I am, right? Through the society I discover that I'm truly a robber. While I go to carry out the robbery, I don't think I'm a robber. I think I'm doing some normal act. I have a coverage for what I'm doing. Otherwise, I wouldn't be able to do it. The will to receive demands it. Now, if I invest myself in the society, and the society awakens criticism in me, it awakens in me some deficiency for correction, and then I start relating to the deed that I made as robbery, then out of the deficiency for correction, this deficiency for correction in itself, in its own, is the prayer. We have to relate to the will to receive, not the way that we confuse ourselves with our, in our brain, or even confuse ourselves with the mouth. It's only according to the will to receive. I remember I was a small child. No, not a child. I was 12 or 13 years old, and my mother was doing experiments with hormones. Women, men, that was her profession. She's a women's physician. So I remember she had these articles at home when she was engaging in it, she was writing, she was giving injections and testing what happens. So, she was saying, apparently, probably, this man will start to love women. So, I was thinking, what does it mean? Maybe yes or no. And she said, according to the injection that I'll give him, this is how he is going to be.

M. Laitman: (29:30) I was a child, not a child, a lad, 12, 13 years old, and I thought, it's love, you know. It's something that is in the heart. I love, I don't love. She gives him an injection, he starts loving. She doesn't give him the injection. If tomorrow, let's say, she won't give him the injection, he is not going to love. How can that be? We, nevertheless, have to descend. And I remember how much it changed my perspective about it. It really bothered me to think in such a way, you know, at such an age, suddenly to feel that the desire depends on certain hormones, and these hormones can be injected to you, you know, like a burst, and they give it to you, and then you start, they change your emotions and your attitude and everything. We have to understand that these things depend on the will to receive. I see you also don't understand me, right?

Student: I understand.

M. Laitman: Oh, you do understand. Okay, so what are you telling me, that how can a person who is stealing can also turn to the Creator and ask for forgiveness? A minute later, he will ask for forgiveness, and a minute after that, he can steal again. But at that moment, when he determines something, it's his will to receive that determines it, and he carries it out. I can work only out of my will to receive, to cause it to change by, you know, some external cause. There's this concept. That is the society. It's a society, no more, I don't have any other option. This means that the society will give me this injection, as my mother was telling me, and then my desire will change, and my desire or the desire that I will have a desire will change, and that will be the prayer. What is a prayer? It's the difference, the gap between what I have and the deficiency that I receive from the side. That is the prayer, and it will make a correction from above on me. It invites upon me a correction from above. What does it mean, a correction from above? According to the measure of the gap, the difference between the desire that I acquire from without and the deficiency that I have within, according to that measure, I can capture more surrounding light, because the deficiency is made within me between these two desires. The desire itself is not a deficiency. The deficiency is between the two desires, the delta between them. And then if I capture a greater illumination of surrounding light, if I capture more illumination of surrounding light, then I corrected my desire to a greater measure. If I corrected it into a greater measure, then instead of a robber, I become a thief. Later on, instead of a thief, I would become normal, and then even righteous. But each time it's according to the injection that I receive from the society, and each time, whatever I have, that is what I am. And I cannot steal and ask, like you said. I can't do them simultaneously. What desire do I have right now? To steal? So I steal. If it would be a desire to ask, I would ask. That is all. So what is the question?

Question (Petah Tikva Center): (33:00) Not to ask, but to steal, and to know that this is a pleasure that can't be resisted. So not a time after that, but during the stealing, to feel that it's irresistible, and it's not good, then what can you do?

M. Laitman: Yes, that is possible. Meaning it's not a matter of the desire, it's a matter of the criticism, and monitoring the desire. Yes, that happens. That also is a state that is not exactly scrutinized, but it happens. For us, yes, but for us it's still a confused state.

Student: The question here is, what's better? Like the thief, or the robber in that respect?

M. Laitman: I'll tell you. Also, if you relate to this state precisely, it cannot be both at once. You can't check. Sorry, you cannot steal without justifying this action. At that second, you justify it. A second later, you're already going to criticize it. But you have to be in both states. They could be replaced all the time. Tak, tak, tak, tak, tak. What should I do? Yes, no, steal, no. And nevertheless, what you do at that moment the desire is one, it can’t be two. Now, maybe you want to relate to how after Adam HaRishon, we engage in the scrutiny of good versus bad, true versus false. But these are two scrutinies that I don't have at that moment. 

Question (Petah Tikva Center): (35:15) How does the light correct the Kli? 

M. Laitman: How does the light correct the Kli? We don't know that. We see it, we study it from what we learned from the four phases of direct light. How does the light build a vessel? And according to the same principle, it also corrects it. The light that shines reforms, because it doesn't just bring the pleasure. It also brings the quality of the giver, the quality itself. This means that it brings into you somehow… How does it do it? I can't say. It's an operation that all in all. I'm just a consequence of the operation of the light, you understand. But by operating, it brings me a change in my desire. By what? By the fact that within the will to receive, I start to feel the one who begets the desire, the one who gives me this desire, and the one who gives me the filling inside the desire. It's only through the feeling of the Creator. It's as if — if the desire feels its maker then it starts to have a desire to be similar to the maker.

Question (Petah Tikva Center): (36:53) Can you say the correction is more and more degrees of spiritual revelation?

M. Laitman: The correction is to the extent that the Creator reveals His face, to that extent we will be more corrected and righteous. He explains that in the introduction to the Study of the Ten Sefirot. There is double concealment, ordinary concealment, ordinary revelation, and eternal revelation. According to the measure of the concealment, the person is as wicked. According to the measure of the revelation, he becomes as righteous. We are a very simple consequence of the operation of the light on the desire. And once it is determined, there's nothing you can do about it. That's it. 

Question (Petah Tikva Center): (37:43) He basically says that as a result of a desire and given time, there is now one outcome that can give me an option? And that's what happens. And without connection to what I'll see before or after, this is the only thing I can do. 

M. Laitman: Each time, in every second or every state as we call it, in every state, only one thing determines it. All in all, what is the relation between the light and the vessel? 

Student: The question is this. If the desire of the moment after, the next stage, is that desire an outcome of the previous desire or it's an outcome of the result? How does the chain work here?

M. Laitman: We learn that, let's say, when it is filled with light, as a result of the light that fills it, changes start to occur in her, inside of the desire itself. And the light within the desire begets all kinds of changes and changes and changes and so on and so forth. This is how it works. The light plays with the desire. And each time the next state is born out of the relations of the light and the vessel in the previous state. It is cause and effect that work here in a deterministic manner. The desire itself cannot beget anything. A desire in which the light operates, right? So, that state where there is light and desire together, it begets the next state. What is the next state? The desire that has improved, that was improved by the light. This is considered the next state from that previous desire that was there. 

And then once again, the light that operates in the desire begets out of the desire, the next state of the desire. This is called a cascading. It's only the light that awakens, moves, develops the vessel. And in each and every state, the desire that was impressed by the light in one way or another, it determines itself by itself. This is its state. What does it mean that I commit a theft? I don't have to actually execute it. But the desire that the light works on it, it comes down to it and shines to it in a certain way, that light determines that this desire will now be a thief. The fact that later on he goes and steals and does something, we don't even take that into consideration. 

If we will relate to the light as the primary one in all of these actions, that everything depends on it, there is None Else Besides Him, right? Then we will simply position all of our states in the correct way, that we depend 100% on the light that descends on us. And our problem is how can we draw the light upon us with a greater quantity, greater measure, with greater corrections, that we will be more sensitive to it. And it's not that anything depends on the desire. The desire which is revealed as good or bad, or somehow it is all a result of the measure of the light that comes down. So we should only think about the light, hope for it, want it to change. And also it's not really the light. Ultimately, it turns out that it is my sensitivity for the light, my attitude towards it, because the upper light is in absolute rest.

And so where is my sensitivity, where is my attitude? This already depends on the feeling or the knowledge, or the extent of my importance towards the corrections, towards it, the light itself, what it can do for me. And when I start hearing, I can start brainwashing myself, that He is almighty and everything depends only on Him. And then I begin to be more sensitive to it. So during the study, I already know what I should look forward to. What am I waiting for? What am I preparing myself for? Now it is starting to come down to me, well, more and more. That is the preparation for the study. 

Question (Petah Tikva Center): (42:34) But also the ability to receive the discernments or the desires, or to receive the desire to that delta. The light also creates that in the previous states. The light created the ability to make the discernments now, or to create this delta. So basically everything here is passive. It's all passive. How… okay, let's say that in the outcome of what happens in the desire, that's not even taken into account. That's whatever happens, happens. But in my desire, my ability to make discernments over my desire, to inspect it, to understand what's happening, and think about what's happening to me, it's also a result of the light. So what's the…?

M. Laitman: Certainly, both the feeling and the mind, the intellect depend on the measure of the light that is poured upon me. No, you're asking the following. And how my attitude to the society, which seemingly is the only factor that can change as it is written, and by that I can change, that too depends on the measure of the light that comes down to me, or to others, and the way that they relate to me, and how I relate to them. Somehow, he says that here is the only choice. Somehow. And here too, we still need to scrutinize where here we can get involved. But if to be involved, it is here. 

Student: If I can bring myself to a point where I understand everything we learned now, you know, as a feeling if I can reach that state then where is my work to cancel the shame?

M. Laitman: Your work is to try, without any understanding, without any feeling, without any intellect, to invest in the society in the hope that it will bring you in return an awakening towards changing your desire. From where will I take the intellect and the strength and the understanding to turn to the society, to invest in it, so it will bring me in return the yearning, the change, the recognition of the greatness of the goal? Where will I take that? It is given to me from above. Some preparation for it. I'm given the drive for it. The rest of it depends on me. What does it mean it depends on me? Can I add to my desire some additional desire? What do I have inside some sort of amplifier? So, they say that the person should try, should exert. In the framework of this world, it is written whatever is in your hand and power to do, that do. In truth, everything is done from above. But to be a bit more sensitive to it as much as we — our work is exactly there where we don't quite understand it.

Question (Petah Tikva Center): (46:04) I realize that the society can make me think that I need corrections, what we call the correction that is called repentance out of fear. But the correction called repentance out of love, the society cannot provide me with that.

M. Laitman: No. 

Student: So, from where do I take such a desire? 

M. Laitman: When you get to the problem that you don't yet have repentance from love, then we'll talk. You know what that is? 

Student: Maybe not. 

M. Laitman: So read in the introduction to TES what that is. After you conclude all of the individual corrections, to share the sorrow of the public and gain the comfort of the public and repentance from fear, that's a, it's the last degree of adhesion.

Question (Petah Tikva Center): (47:06) Maybe I'll continue a little bit what the friend was asking. We're speaking here about theft or robbery. We're not talking about me taking something physical. We're talking about the fact that I have some kind of a thought or a desire, and I say it's not coming from me. It doesn't come from the desire. It's my feeling that it seemingly came from Him. 

M. Laitman: Why don't you want to say that the robbery and theft also comes from the Creator? 

Student: That's it. So, the next thought also comes. So, these thoughts also come from the Creator. So, how do I decide on the scrutiny here? I mean…  

M. Laitman: Of course this also comes from the Creator. If you say None Else besides Him, of course He orchestrated it. 

Student: So, where is my scrutiny here?

M. Laitman: Where is your scrutiny, or perhaps you're asking where is your punishment. Why do you need to be punished? Your scrutiny is in that He's sending you thoughts or data, conditions to be a thief. Do you agree with it or not? 

Student: But that too, when it comes, the next thing that comes also, this thought or this desire to be in adhesion with Him, that also comes from Him actually.

M. Laitman: So, you want to put it like this. Now that I'm a thief, it's no longer an action, it's a punishment. 

Student: The action itself is, yes. 

M. Laitman: It's already a punishment. Yes?

Student: Where am I here if He gives me this thought to extract from Him?

M. Laitman: Where are you? 

Student: Yes. Who am I here?

M. Laitman: You are not here yet. Not here yet. What is the I? How can you talk about a self if you haven't been born in spirituality yet? If you don't even have the minimum screen. So, where is your I? You don't have an I. You just don't. You need to reach a state now where you inspect yourself and you see how you are simply a result of the Creator's work, of His actions and results. 

Student: So, the scrutiny has to be regardless. 

M. Laitman: (49:28) Tell me when we are discussing a baby, right? He was taken from his mother, a day, two, three, a month, it doesn't matter. We look at it and we discuss it. Do we treat it like some entity in and of itself or like a biological body that we need to take care of, that we need to do something with it? Does it already have something of a human, a person, a personality? And we're talking about something that is already existing separately. For you, everything that is in you is completely not opposite to the Creator. 

You are nature. You know what it means that when a person doesn't want to receive, makes the first restriction over himself? He as if throws back to the host what He did. He goes against the Creator. He begins to be independent. And then when he wants to bestow in order to bestow, he is as if completely kicking the Creator. I want to be like You. I don't want to be the way You created me. And then when he's going to receive in order to bestow, that's even worse than a thief, than a robber. Yes, because to achieve receiving in order to bestow means that the transgressions become merits because he begins to be independent in everything. He faces the Creator, one opposite the other, two opposite Partzufim independently, Zeir Anpin and Malchut. And you now, what independence do you have without a screen? How are you different from the Creator? You exist in the Creator. You're just the fruit, the outcome of what He's doing, and that's it. What independent thing do you have? I don't understand you at all. What is this question? That's why you are told this is the time of preparation. What's the preparation? 

To gradually begin to be a little independent. It's like a kid who's taught how to write, how to walk even, and then he's given some work to do according to how independent he is. And independent means being against the Creator, opposite the Creator. What does it mean? It's against the nature that He created in you. It's a coupling of striking. It's a blow, it's restrictions. That's how you have to see it. There's an article about this. There is an article, I can't remember, in Shamati. Still, vegetative, animate and speaking. Find it. It's somewhere towards the end. 

Question (Petah Tikva Center): (52:48) Well, sorry, I understand what you're saying, but if everything comes from Him, then right now in my state I'm just like some kind of a stinking drop that is operated any way that they want it. All is fine, but right now I want to come out to this independence that you're talking about. How do I make the scrutiny in such a way that it will make me come to this direction of truly being myself something independent? That's the whole thing. Everything comes from here. So where am I? Where is my scrutiny?

M. Laitman: Well, you know, it's like with a child, like with a baby. You know, you do all kinds of actions, and you don't know why. Look at how children learn. They just follow you, and they kind of do some nonsense. But he's doing it very seriously, and he thinks about it very highly. And the same with you. You do some nonsense, but you do it seriously. Look at what he writes. It's gems. The matter of still, vegetative, animate speaking. Still does not have an authority of his own. He's talking about this sacred still, that he already has a screen, but he doesn't have his own authority, but rather the authority of the host, the Creator, on him. And he has to fulfill all of the wills and desires of the host. 

Therefore, since the Creator created creation for His honor, as written,  meaning that the Creator created creation for His own purpose. And therefore the nature of the host was built into the created beings, meaning that each one of the created beings cannot work for the others but for themselves. That's how He created you, so you only care for yourself. That's what He determined as the owner, the host. He determined that you will only think of yourself, and this is called still. Vegetative, what is that? That he already has his own authority somewhat, that he can do something that is opposite to the reason of the host. You get it? 

Meaning he can already do things that are not for self-benefit, as the host determined, but rather to bestow. This is already an inversion of what's in the desire of the host, that He imprinted in the lower ones that they will only work with a desire to receive for self. But with all that, as we see in the corporeal vegetation, even though they have movement, they spread in length and width, they still have one quality for all vegetation, meaning that no one plant can go against all the other plants. Rather, they have to keep all the laws that relate to the plants, and they can't do something against their contemporaries, meaning they have no sense of life in and of themselves, but it's a part of all vegetation. Meaning that all plants have the same life form, that there is one life form for all plants, and all plants are like one creation, and the individual plants are similar to the organs of that living thing.

M. Laitman: (56:40) Likewise, in spirituality, the people who already have some force to overcome their desire to receive a little bit, which the host imprinted in them, but they are enslaved to the environment like the plants, like all plants, as they are enslaved to the environment. But to work in opposition to the environment that he's in, he doesn't have this force. We see people who come here and study a little bit, and then they say, ah, what will I do? There's the wife, the kids, the environment. However, one does the opposite of what is will to receive wants, just a little bit, but not against the society. 

Meaning he's already working with a desire to bestow. Animate, the animals, we see that each of them has a quality of their own, and they are not enslaved to the environment. Each one has a feeling and a quality of themselves, and of course, they can do something against the will of the host, meaning that they can work in order to bestow. This is against the host, because to begin with, He imprinted in them a different nature, a different desire. And it's also not enslaved to the environment, but he has a life of his own, without his livelihood, depending on the livelihood of his friend. But more than his own authority he cannot feel, because he doesn't have a sense of the others, and therefore, he cannot care for others. The speaking degree, he has the merits, one, that he works against the desire of the host. Anything that he does is against. Two, that  unlike the vegetative, he doesn't depend on the environment, and three, that he also feels the others. 

Therefore he can care for them, which is also against the desire of the host, ultimately, right, to care for others. And to complement them by feeling and sharing the sorrow of the public, and he can also rejoice in the comfort of the public. And he can also receive from the past and from the future, whereas the animal only feels the present, and also only their own self.

The more a person grows in spirituality, the more independent he is and is seemingly against the Creator. So now you're asking, so He influences me, who am I, what am I? You indeed, you're still who am I, what am I? So it's not even a question. There's no screen yet, let's at least talk about that. The screen means you position it to separate yourself from the Creator, that will be your level of independence. You have a screen now, at the moment it's all whatever happens, happens. And so the Creator is interested in making us independent, detached from Him, but detached in wanting to resemble Him. It's to detach in order to resemble.

Question (Petah Tikva Center): (01:00:37) Why is it considered independent, if this is actually a second nature which the Creator also gives, and nevertheless it is His action?

M. Laitman: It doesn't matter that the Creator gives the second nature, but who asks, who demands, who wants to have that? 

Student: That is also a question. You said that nevertheless the seed comes also. 

M. Laitman: That desire, you're saying, He's also giving that. 

Student: The point in the heart. 

M. Laitman: Therefore, the first screen certainly He gives you. He transitions you from Egypt to Israel, but afterwards, bit by bit, you begin to acquire the ability to walk on your own. You begin to demand raising MAN. That depends on you, meaning raising MAN depends on you. Your scrutinies, your discernments, your preparations.

Student: It starts after I receive a screen?

M. Laitman: Of course, it starts after the barrier. Before the barrier, not by chance it's written, whatever your ability allows you to do, you shall do. Why? Because we simply have to make an effort like kids who learn, and they don't know what they're doing. But still we’re working. You see, after all the wisdom, shortening the path is only possible through exertion. 

Reader: Now, let's share our impressions from the lesson in a workshop. What do we take from that for implementation in the Ten?

Reader: We'll move on to the next part of the lesson.