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

Daily Morning Lesson August 14, 2026

Part 1: Rabash. What Is the Meaning of “Spies,” in the Work? Article No. 35, 1991.

Reader: Shalom to everyone! In the first part of the lesson, we'll watch a lesson of the Rav from July 21, 2002. The lesson is based on the article, What Is the Meaning of Spies in the Work? by Rabash. It is Article Number 35 from 1991, we'll read the article in the Tens and we have 33 minutes to do so.

Reading: (00:44) What Is the Meaning of “Spies,” in the Work?

Article No. 35, 1991

It is written in The Zohar (Shlach, Item 82), “Rabbi Yosi said, ‘They took upon themselves a counsel, to slander everything. What is ‘everything’? It is the earth and the Creator. Rabbi Yitzhak said, ‘The earth, this is true. But the Creator? How do we know?’ He told him, ‘This is the meaning of the verse, ‘Nevertheless, strong is the people,’ meaning Who can overcome them, for ‘strong is the people’? In other words, even the Creator cannot overcome them. Thus, they slandered the Creator.”

We should understand how such a thing can be said in the work, about the Creator, since we are speaking of people who want to draw near to the Creator. How can it be said that they do not believe that the Creator is almighty? It is written in The Zohar (Item 63), “‘And they returned from touring the land.’ ‘Returned’ means that they returned to the side of evil, and returned from the path of truth, saying, ‘What did we get out of it? To this day we have not seen good in the world. We have toiled in Torah and the house is empty. Who will be awarded that world? It would have been better had we not toiled so. We labored and learned in order to know the part of that world. That upper world is good, as we know in the Torah, but who can be rewarded with it?’”

We should understand what is the sin of the spies, if they said that everything is true, “but who can be rewarded with it?” In other words, they were saying that they are unworthy of the good, as it is written, “That upper world is good, as we know in the Torah, but who can be rewarded with it?” Thus, why is the sin so grave?

In Midrash Rabbah (Shlach 15:7), he says, “Rabbi Yehoshua says, ‘What were they (spies) like? Like a king who arranged for his son a fair woman, from a good and wealthy family. The king told his son, ‘She is a fair looking woman and she is from a good and wealthy family.’ The son replied, ‘I will go and see her,’ for he did not believe his father. Promptly, the matter perplexed and irritated his father. His father said, ‘What should I do? If I tell him, ‘I will not show her to you now,’ he will say that she is ugly, and this is why he does not want to show her.’ In the end, he said to him, ‘See her, but because you did not believe in me, I swear that you will not see her in your house, for I will rather give her to your son.’’”

This is perplexing, for it implies that the Creator showed that the land is good, but the spies did not see the good land, since they said that they did not see there any good. Instead, they said that they saw there only bad things, for they said, “It is a land that devours its inhabitants.” Thus, what is the allegory about the king’s son?

To understand the above, we must understand what we learn, that we have two things before us: 1) to receive delight and pleasure, which is the purpose of creation, 2) how to obtain the delight and pleasure.

Because we see that although everyone agrees that we should receive delight and pleasure, without labor, one does not attain anything. The labor is that we must offer some payment to the landlord so he will want to give us what we want. In the work, this is called “desire to bestow,” for only in vessels of bestowal can we receive abundance of Kedusha [holiness], which is as we learned, “You will be holy for I am holy,” meaning that everything must be in order to bestow.

Before one obtains the vessels of bestowal, he is placed under the Tzimtzum [restriction] and the concealment that were placed on the upper guidance, so that man is unable to see the truth. That is, a person is unable to see His guidance, the way He behaves with the creatures in a guidance of good and doing good, as Baal HaSulam said (in the book Shamati, essay, “Faith in the Rav”) about what is written, “They have eyes but they will not see,” that one must believe in his rav [teacher] about what the rav arranged for us—an order of work on the “right.” At that time, a person should depict to himself as though he has already been rewarded with complete faith in the Creator, and he already feels in his organs that the Creator leads the whole world in a manner of good and doing good, meaning that the whole world receives from Him only good.

And even though when he looks at himself, he sees that he is bare and destitute, he should say about this, “They have eyes but they will not see,” where “they” means that as long as one is under multiple authorities, called “they,” “they will not see” the truth. And what is multiple authorities? It is two desires.

This means that man has a will to receive for his own sake, which is a different desire from that of the Creator, whose desire is to bestow, and a person wants only to receive for his own sake. Hence, when one is going to criticize what the Creator gave him, he sees only suffering and pain, since there are two desires in the world.

Therefore, when one must thank the Creator and say, “Blessed is He who said, ‘Let there be the world,’” to praise and be thankful that the Creator gave us a world filled with abundance, yet, now he sees the opposite, then one must exert and go above reason and say that everything he sees is not the truth, and believe what is written, “They have eyes but they will not see” the truth.

It follows that every work and labor that one must give is in order to obtain the desire to bestow, for only then can one see how the Creator created a world so filled with abundance that our sages said, “There has never been joy before Him as on the day when heaven and earth were created.” This is so because to the Creator, there is no issue of time. Hence, He immediately saw the wholeness of creation at the end of its correction, since the purpose of creation was as it is written, “His desire to do good to His creations,” and to Him, past and future are all the same. Naturally, at that time He saw the delight and pleasure that the creatures are receiving.

However, when one begins to work in order to obtain the desire to bestow, begins the order of ascents and descents, since in everything there are things that are good for one and bad for the other. However, everything must be balanced. For this reason, often, a person does not keep to the middle road between them, but leans to one side more than to the other, and spoils everything.

It is known that in the work of bestowal, a person must walk on two lines, called “right and left.” “Right” means wholeness, and “left” is called in the work, “a path that requires correction.” Because of it, we have two orders in the work:

1) Songs and praises, which pertain to the state of wholeness. That is, when one is satisfied with the guidance of the Creator, with how He behaves with him, he thanks the Creator for the good that the Creator has given him.

2) Prayer and litany, which pertains to when one sees that he has deficiencies and wants the Creator to satisfy his needs. At that time, a person asks the Creator to grant him his wish. However, since they are opposite from one another, meaning when a person thanks the Creator, and certainly when a man is thankful, one should try to give to the Creator many thanks, for the gratitude should be evaluated according to the measure of the good that the Creator has given him. Thus, it is upon man to depict to himself the greatness and importance of the matter.

In other words, a person says that he does not deserve this good that the Creator has given him. Thus, how can he then say that he is deficient? Certainly, a prayer must be from the bottom of the heart, meaning to feel his need in all his organs or the prayer will not be from the bottom of the heart. Thus, how is it possible can it be said, once he has thanked the Creator for all the good that he has received, that he is deficient, and pray and cry to the Creator to grant him his wishes?

Therefore, those two things cause descents and ascents, since each one cancels the other. Yet, we should understand why we need both, and why prayer or gratitude is not enough, but rather both are required, but since they cannot be in the same carrier at the same time, we arrange them consecutively.

In other words, first we thank the Creator because He chose us from among all the nations, although we are lowly and inferior compared to His greatness, yet He chose us out of every nation. This is as our sages said, “One should always establish the praise of the Creator and then pray.” Thus, when one thanks the Creator because He has been good to him, meaning certainly when the Creator gave him all that is needed, how is there a place to then pray for the things he is missing, and for the prayer to be from the bottom of the heart?

The answer is that on one hand, one should receive vitality during the work. When one does not have anything from which to live, he is distraught and cannot observe the Torah and Mitzvot properly, as it is written, “These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and you shall speak of them when you sit in your home, and when you walk on the way, and when you lie down, and when you rise.”

Thus, there is a complete order in observing Torah and Mitzvot. If one’s mind is not settled, his work cannot be done in the order that it should. Hence, when one praises the Creator and depicts to himself the greatness and importance of the Creator as much as he can, from this one can derive vitality and feel the importance of the Creator, that the Creator gave him a thought and desire to speak with Him. From this, one should derive contentment.

One should imagine what mood he would be in if the greatest in the generation, whom the whole world praises, if that great man gave him permission to speak with him, how elated he would be, since when he feels this pleasure of being able to speak with him, he would not feel that he needs anything in the world. The pleasure that one feels more than usual makes him forget all his worries and his whole body gives itself up to the pleasure he is receiving now. That is, if during the reception of the pleasure, he can think about anything other than the pleasure he is receiving now, it is a sign that the pleasure he is receiving now is incomplete.

Hence, when one depicts to himself that the Creator permitted him to speak with Him, it does not matter what he says, but the importance that he has an opportunity to speak to the Creator, from this one should derive delight and pleasure that he has such a privilege. It follows that the work of the right is that one should believe that he is speaking with the Creator and that he does not need anything right now.

However, one should know that anything that depends on faith, the body does not agree to this work, especially because this work is considered a correction, and anything that pertains to correction invokes the body’s resistance. This extends from the breaking of the vessels that occurred in the world of Nekudim. Therefore, there is much work on this.

Baal HaSulam said about the work of the right, when a person begins to slight it because he begins to work on a line that is contradictory to the right, which is the left line—that the work of the right is work in wholeness and truth, meaning that one must believe that the Creator is great and important, and man is utterly base. It follows that both are true. It is hard to walk on this line, and the body objects. He said that in the state of the right, a person is considered “blessed,” since he is happy with his share and does not need anything. At that time, a person is fit to receive abundance from above by way of “The blessed clings to the Blessed.” In this quality, he has Dvekut [adhesion] with the Creator. Hence, precisely in that state, a person can rise in degree.

However, we must also walk on the left line, which is the way to see how one sees the faults that need correcting. In other words, in the right, the work is only to depict the greatness of the Creator and believe in His greatness and importance. But the quality of the left is specifically to look at oneself and see the faults in him, in order to correct himself so there is no flaw in him. But the main flaw that one should see is the bad within him, meaning what is the essence of the evil that we must find, meaning that we must search and find.

Certainly, each person knows that there is evil in him. The thing is that we must know the root of evil, which is what prevents one from being able to receive the good that there is in the world.

The world was created for a purpose, and it was said that the purpose of the creation of the world was His desire to do good to His creations. Since man suffers torments in the world, and asks, “Why does it seem to us in this way?” For this reason, one must believe in the sages, who said that one should know that there was a correction on the purpose of creation, so as not to have the matter of shame upon the reception of the pleasure. This can be only if during the reception of the abundance, it will be in order to bestow. In that state, there is no place for shame.

Hence, only then, when he believes in the sages that we must obtain vessels of bestowal, otherwise it is impossible to obtain the good that the creatures should receive, then one realizes that all the bad is only the will to receive for one’s own sake, and man should do everything to root it out and receive in its stead the desire to bestow, called a “second nature.” At that time, he will be rewarded with the delight and pleasure that was in the thought of creation.

According to the above, we should work in two manners:

1) On the path of the right, which is the time when one works so as to feel that he has wholeness and he is content with his situation, and he can thank the Creator for it. This is the time when he can receive from above abundance and advance in the rungs of Kedusha [holiness]. However, although this is time to receive abundance from above, he does not lack anything, meaning he has no Kelim [vessels] to receive the abundance, so he must shift to the other line, called “left.”

2) This is the path of the “left,” by means of criticism that one passes on himself. The right line means that one looks only at the Creator, meaning to understand and to learn about the measure of the greatness of the Creator, and not about himself, to see what he is missing. Rather, he wants to look at what he has, meaning what the Creator gave him, and be thankful to the Creator for this.

However, the path of the left is to examine oneself, how much bad he has and what is the bad within him, and to try to correct it. At that time begins the matter of the spies who slandered the earth. “Earth” means the kingdom of heaven, as they said, that this matter of the kingdom of heaven is not for them.

According to the above, we should interpret what is written, “Rabbi Yosi said, ‘They took upon themselves a counsel, to slander everything. What is ‘everything’? It is the earth and the Creator. ‘This is the meaning of the verse, ‘Nevertheless, strong is the people,’ meaning who can overcome them?’ In other words, even the Creator cannot overcome them. Thus, they slandered the Creator.”

They said that “We were born with a nature of doing everything for ourselves, so how can we accept the burden of the kingdom of heaven with the aim to benefit the Creator, meaning to do everything in order to bestow? After all, we began the work many times and in our view, we have done all that we could. But not only did the Creator not help us advance at all toward the aim to bestow, but we have even gone backwards. Thus, we must determine that even the Creator cannot help us emerge from the control of the will to receive. Otherwise, we would have moved a little bit forward. But after all the labor we have given in order to obtain the desire to bestow, in our view, it has all been in vain. Therefore, we are in a state where we have neither the corporeal world nor the spiritual world.”

This is why it is written, “What did we get out of it? To this day we have not seen good in the world. We have toiled in Torah and the house is empty. Who will be awarded that world?” That is, they saw that they were not advancing in the work. But what was the sin? It was that they should have had faith in the Creator that all those descents that they felt in the work were not because they did not go forward, but that each time a person sees that he is far from the goal, it is in order for him to find a real need for His salvation. And the need is called “a Kli [vessel] to receive the filling.” Yet, what was missing there and for which they could not continue and wanted to escape from the campaign was the lack of the right line.

The meaning of “right” is that one must have vitality during the work, and we receive vitality specifically from wholeness, which we can obtain precisely when we are not looking at ourselves, but at the Creator, and all the effort is to think about the greatness of the Creator and not about ourselves, meaning what we acquired, some progress in the work. Rather, we should think what a privilege we have that we have some contact with the Creator.

This means that when he performs a commandment or says a blessing, he should say, “I am happy that I believe that I am doing the Creator’s will by observing His commandments. Although I understand that we must observe the commandments of the King with more importance than I ascribe to observing the Mitzvot [commandments/good deeds], I cannot appreciate the importance of the act, even though the act is incomplete. Still, I am happy that the Creator has given me a desire and yearning to do something in observing Torah and Mitzvot, even if these actions are not so important. Yet, it is important to me, since now I can say that I am doing the Creator’s will.”

From this, one should derive vitality and joy because it is the truth that the Creator is great. Hence, when one has a desire to do something in the work, this is very important. A person should believe that even when a person does things by coercion, it is still important, since in terms of the action, there is nothing to add and the act does its thing.

Therefore, since the spies did not go on the right, as well, they wanted to escape the campaign and said that even the Creator cannot help them. That is, they understood that the Creator should bring them closer in the way that they understood, not in the way that the Torah obligates us, as it is written, that there are two writings that deny one another until the third wiring comes and decides between them. For this reason, the spies, who strayed to walk on the left line and abandoned the right, saw that they could not come and inherit the land. It was all because they went by the wrong path, as Moses had arranged for them.

This is the meaning of what is written about a king who arranged for his son a wife and said, “I will show her to you (but) I swear that you will not see her in your house, for I will rather give her to your son.” We asked, But the spies did not see her, that she is fair and comes from a good and wealthy family?! We should interpret that in the work “father and son” are “cause and consequence.” The present is called “father,” and the future is called “son.” In spirituality, “seeing” means attainment. Since they took the wrong path, they could not see it “in your house,” meaning in the state they were in, in vessels of reception. Rather, “to your son,” meaning after you repent, when you are rewarded with vessels of bestowal, you will be able to see all the merits that there are in the inheritance of the land that the Creator promised to our forefathers.

The need is called a Kli, a vessel, to receive the filling. Yet what was missing there, and for which they could not continue and wanted to escape from the campaign, was the lack of the right line. The meaning of right is that one must have vitality during the work, and we receive vitality specifically from wholeness, which we can obtain precisely when we are not looking at ourselves but at the Creator, and all the effort is to think about the greatness of the Creator and not about ourselves, meaning what we acquired, some progress in the work.

Rather, we should think what a privilege we have that we have some contact with the Creator. This means that when he performs a commandment or says a blessing, he should say, "I am happy that I believe that I am doing the Creator's will by observing His commandments. Although I understand that we must observe the commandments of the King with more importance than I ascribe to observing the Mitzvot, the commandments and good deeds, I cannot appreciate the importance of the act, even though the act is incomplete. Still, I am happy that the Creator has given me a desire and yearning to do something in observing Torah and Mitzvot, even if these actions are not so important. Yet it is important to me, since now I can say that I am doing the Creator's will."

From this one should derive vitality and joy, because it is the truth that the Creator is great. Hence, when one has a desire to do something in the work, this is very important. A person should believe that even when a person does things by coercion, it is still important, since in terms of the action, there is nothing to add, and the act does its thing.

Therefore, since the spies did not go on the right as well, they wanted to flee the battle and said that even the Creator cannot help them. That is, they understood that the Creator should bring them closer in the way that they understood, not in the way that the Torah obligates us, as it is written, that there are two writings that deny one another until the third writing comes and decides between them.

For this reason, the spies who strayed to walk on the left line and abandoned the right saw that they could not come and inherit the land. It was all because they went by the wrong path, which Moses had arranged for them.

This is the meaning of what is written about a king who arranged for his son a wife and said, "I will show her to you, but I swear that you will not see her in your house, for I will rather give her to your son." And we asked, but the spies did not see her, that she is fair and comes from a good and wealthy family?

We should interpret this in the work. In the work, father and son are cause and consequence. The present is called father, and the future is called son. In spirituality, seeing means attainment. Since they took the wrong path, they could not see it "in your house," meaning in the state they were in, in vessels of reception, but rather, "to your son," meaning after you repent, when you are rewarded with vessels of bestowal, you will be able to see all the merits that there are in the inheritance of the land that the Creator promised to our forefathers.

Reader: We will now continue to the recorded lesson from the 21st of July, 2002

M. Laitman: (29:26) The article, What is the meaning of spies in the work, Rungs of the Ladder, Volume 3, page 133, Moses sends the spies. In other words, the Creator's faithful shepherd, who really does everything he is commanded from above with faith and meticulousness. He takes people, he chooses people, meaning his senior people, and sends them to the Land of Israel. And when they return, it is clear that the result they bring back is really the result that needed to be. There's no mistake, here, on Moses' part, nor did these spies suddenly change when they entered the Land of Israel. Rather, it's a completely natural state. That's how it had to turn out, even though it's called the sin of the spies. When a person is shown spirituality, or I would say, on every degree, there's something similar between a lower degree and a higher degree. It appears to the person that the higher degree is simply a state of greatness and importance that is impossible to attain, impossible to understand, impossible to grasp. Then a person really surrenders and does not understand that from the beginning this is precisely the order of the degrees. That whenever we advance in spirituality from one state to the next, a person never has the strength, the intellect, the mental powers, or any kind of preparation to conquer a higher degree, no. The same applies to conquering the land, crossing the Jordan, Jericho — it does not matter, there are all kinds of examples of what happened to them – all these examples prove one thing, that we need to receive strength from above, as there is a higher degree. So in order to rise to it, we need a force that will raise the person to that degree. So it's not the person who has to conquer that degree; rather, the person has to equip himself with the necessary force, and then the degree is his. In other words, we need the greatness of the Creator, this is the force, the force of faith that always helps us conquer a higher state, a higher degree. If we have it, the degree is ours. If we don't have it, the question is, what state are you in? Maybe you still have no idea that you need to turn to the Creator, and then see the higher degree and conquer it. Or a person doesn't understand this yet, or he's still already beginning to understand it, or he's already reached the point of turning to the Creator and asking. These stages are very problematic because we can stop between the degrees, between the states, and if we were to measure them in time, as we do in this world, we could remain there between the degrees anywhere from a few minutes to many incarnations. And that depends only on the person, on how connected he is to the group, to external forces that can awaken in him this understanding that he needs to turn to the Creator. That's what we need the group for, to turn to the Creator, that's the final station. If a person reaches that, he succeeds. If not, then he does not, so whatever can serve as a means toward this, a person needs to equip himself with, through his own efforts, through his own free choice, and that's truly his work.

M. Laitman: (34:42) In other words, the work is not to conquer the degree, the work is to quickly reach the state where he understands that without the Creator's help, he is incapable of doing it. And he needs to turn to the Creator, and there's no other choice but to turn to the Creator, and so on. So, the spies are actually one degree, or one state, one state before turning to the Creator, this is a good thing, right? Despair from one's own strength. The Land of Israel is a very good land, we cannot do without it, it's something that we truly need to be there, right? However, I have no strength for that, that state is called, The state of the spies, right? This attainment of what the, Land of Israel is, how good and great it is, and really how it is, and they say, Too great for me. These are all necessary things that need to become revealed, and when a person compares this revelation with others, this is considered as, The spies turning to the people of Israel and saying, Is it possible? Do you think you can really conquer that?" When a person compares what he has attained from afar about the higher degree with himself, and who he is now, and what he is, then of course he sees that he's not fit for that, he's weak. And then, as a result of that, we really come to feel the necessity for the greatness of the Creator, which solves all our problems and opens all the entrances to a higher degree.

This is what the article concludes by saying:

Rather, the sin was that they did not believe in the greatness of the Creator, that He is omnipotent, and they did not believe in the faith in the sages, who said, 'He who comes to purify is aided.'"

That's it, here lies a person's choice, whether to strengthen himself or not. But in every state, whenever we go to conquer a higher degree, there is the matter of the spies, this state. Then we overcome it, meaning we pass through it, and we arrive at the request to the Creator to give us strength. And the Creator's strength comes through revealing His greatness; His greatness, the recognition of the Creator's greatness subdues the person and gives him the strength to annul himself. And annulling before a higher degree is called ascent, and he's already entered Ibur, spiritual conception.

Question (Petah Tikva Center): (38:04) Before a person turns to the Creator, the person wants to build it himself. I want the Creator to be revealed, or, I don't want Him to be revealed. How can a person work on the greatness of the Creator? He wants the Creator's greatness only to fulfill himself. And then he will bestow, it's only to receive in order to receive?

M. Laitman: A person turns to the Creator only if he feels that otherwise he is incapable of attaining something that he wants to achieve 100%, that's all. The spiritual vessel is a complete desire, complete means that I want only this compared to all the other desires. I also want other things but compared to this, they are nothing, zero, yes? I want only this. I've already reached that conclusion, I have checked, I've seen, and I know and feel that this is the only thing I want – that's one. Two: I've searched for every means of attaining what I want, and I am incapable of doing it. Then suddenly I discover that it depends on the Creator and then I have no choice but to turn to Him, only then do I turn to Him. If I turn to the Creator beforehand, it's simply a lie, it's not an appeal, it's not an appeal. I need to turn to the Creator with a complete vessel, that's all; for me, it's either life or death. Not life or death in the corporeal, animate sense, in the beastly sense, no. For me, it's really life or death in a higher and stronger sense, and that depends on you, and there's nothing I can do. It's really an inner shattering in the heart, and then it is truly a request. Now the question is, what does a person ask for? It could be that he's brought to the state from above so that he'll ask to win the lottery. Or he has some problem in his corporeal, animal life, or maybe it's really a spiritual problem.

M. Laitman: (41:11) What's the difference between spiritual and corporeal? Corporeal means that he asks for something that will make him feel good in this world, somewhat. Or something that will make him feel good in the next world, he wants achievement. He wants to know, he wants to grasp, to understand, to fly. You know, to fly through the spiritual space, he wants to have power, to know the future, tomorrow, the present. These are also things that are said to be a degree as well, where it's said that one goes from Lo Lishma to Lishma. The Zohar tells us in Pekudei de-Oraita, The Commandments of the Torah, that there is a person's fear concerning whether things will be good for him in this world and in the next world, and afterward, there is a higher fear, and so on. In Introduction to the Study of the Ten Sefirot, he explains that we have the degrees of reward and punishment, and afterward the degrees of love, eternal love, that doesn't depend on anything, it’s unconditional love. In other words, there are degrees, it depends on what one asks for even after turning to the Creator. That is, the MAN that we discuss, which truly opens a higher degree to a person. For us, the higher degree is the first spiritual degree, where we are inside its AHP. From this AHP, we feel a bit of darkness, the surrounding light, and that holds us and attracts us to that degree. That's it. So, at the end of it all, through all these states, a person reaches a state where he truly turns to the Creator because he wants to be like the Creator, like that higher degree, to become equal to it. In other words, to be in giving, in annulment, with the intention to bestow, as on the higher degree.

Before that, of course, he has all kinds of other requests, and he receives answers to those requests. But the answers he receives to those requests are not the answers he is asking for, because now I want the higher degree so that I can rule. So, of course, if they were to give me that from above, I would become a Klipa, a shell. They don't give it to me but according to my desire, the higher degree performs a correction on me, a correction of direction. So that from the state in which I want to rule, I later come to some understanding that it's not okay, and that instead of ruling, it's worthwhile to acquire something else. That something else might also not yet to be exactly what spirituality with the intention to bestow is, meaning a desire with the intention to bestow. So again, I receive a correction from above, these corrections come through suffering, through pressures, until a person becomes precisely aligned, until he finds exactly what MAN means, what a true request means, and exactly to whom it's directed. Then he also sees exactly who he's turning to, he doesn't see, but he feels that it's the Creator, the bestowing force that wants me to become one who bestows. In other words, in a person's vision, I, what I need to ask for, and the Creator all connect together, they connect along one line. And then he really aims his request precisely at the Creator, and the Creator brings him what he needs. Then it turns out that when the Creator brings a person what he needs, He truly brings the person a desire to bestow, which is what the person asks for. And through that, to that extent, the person becomes more similar to the Creator. In other words, it's really incorporated in Israel — what he asks for, what was carried out, and the Creator — these three are as one. So, he made some small, correct effort, and acquired a state that is closer to the end of correction, where in all his desires, he will be connected with the Creator in this way.

Question (Petah Tikva Center): (46:08) Bestowing upon the Creator and being like Him, is it the same thing or two different things?

M. Laitman: The desire to bestow upon the Creator, the desire to be like Him, the desire to connect with Him, to know Him, to attain Him, and whatever else you might say, it's all one. There are not a thousand different things but only one thing, and that is called a screen.

Student: But to attain Him, that's in the will to receive.

M. Laitman: No, his attainment is also not a desire to receive. When I speak about these desires, we're already talking about something else. Attainment, let's say, belongs to adhesion because before we reach the desire for attainment, first there is Chafetz Chesed, delighting in mercy; and afterward, we come to attainment, to the desire for attainment in order to have the strength to receive in order to bestow. And Chafetz Chesed, delighting in mercy, does not need that. In other words, what am I trying to say? Evolution brings a person through all these metamorphoses to the state in which he needs to be. We don't know in advance what the correct desire is, even though theoretically, we seem to have this order, right? What we advance from and what we advance toward. A person who acquires a spiritual degree finds himself each time facing the unknown. He cannot imagine and cannot anticipate any subsequent state, it is a new vessel with a new desire. Even if you say, This is similar to something I have already seen, it doesn't matter. That you were in a similar state on the previous degree does not help you now, you still don't know. All we acquire is the understanding of the order of degrees, that this is how it needs to be. The understanding that this is the correct development, a measure of patience to remain in it, knowing that it's correct, and that it's fine, and positive, etc. That no longer belongs to the animate nature, to the beastly nature, to how impatient I am, and how I have no patience for anything. In spirituality, different laws operate.

Question (Petah Tikva Center): (48:59) According to what you said, what is joy in the work?

M. Laitman: Joy in the work is a result of agreement. Let's say, agreement with what you're going through in your state. That you're now happy with what you examine and find that you have. Afterward, the joy comes from, For in Him, or in the Creator, Our heart shall rejoice. From what you will feel the Creator receives from you and from that you will rejoice. What? It's a feeling, we need to reach such a feeling, certainly. What does it mean that He and I are together? Together means in Mocha and Liba, mind and heart, in thoughts and feelings, everything.

Question (Petah Tikva Center): (50:00) Is this the state before the barrier?

M. Laitman: No, this isn't before the barrier, this is much after the barrier but that is the goal. That everything the Creator has, the person will have as well, this is called, Being face to face in an eternal coupling. Now, where do you get joy from? How can I tell? Check what makes you happy.

Student: Certainly, I check this force of attraction?

M. Laitman: Joy, happiness, is an outcome of filling in the vessels, it depends on which vessels you have. Accordingly, you will feel joy. Usually, our joy comes either from getting something good or from someone else getting something bad, yes? Not bad, not that he feels bad necessarily, but in comparison to me, right? When I feel that I'm more full than he is. So, this is according to the rule, The sorrow of the many is half a comfort. If everyone's suffering and I'm with them, then I don't feel that bad. If I'm a little bit better off than the others, oh, I'm a king already. That's how a person checks. That's how the will to receive checks its situation, and that brings it joy.

Question (Petah Tikva Center): (51:38) We say that we need to rejoice in what we're going through; but on the other hand, we say that we should not agree with the state.

M. Laitman: On the one hand, we need to be happy with whatever happens to us, what does it mean we need to be happy and how can these two words go together? We need to be happy, oh, so now I need, at this time, okay. So I'm starting to be happy now, and after five minutes, it's time to cry. It's like it's written in the Siddur, in the prayer on Yom Kippur: Here you have to cry, and then everyone starts crying. So how to live in these contrasting states? How can I be happy while also being under pressure in unpleasant situations? To begin with, as beasts, we have only sensations, feelings, right? The beast only feels, it cannot criticize its feelings from a second nature, and it's only with the mind. If you take a person from outside of here, then he can, like a great — even a great psychologist can explain to you everything that's going on with him, sure. But he cannot measure this feeling of his in a goal-oriented way. If he suffers, he suffers, iIf he's happy, he's happy. In one in whom the point in the heart is already active, he begins to feel two feelings, not just to think, the mind also belongs to our beast, to feel. He feels the surrounding light in the spiritual vessel, in the point in the heart, it's still in order to receive, and he's permitted to engage in it in that way. But now he has some kind of sensation of the goal. And it may be that in this vessel there is nothing, but there is some connection to the surrounding light. And in parallel, his beast is suffering, his mundane will to receive is suffering. And he's stressed, and exerting, and everything, but then he has suffering in the beastly will to receive. And he has joy because he's nonetheless advancing, improving his spiritual form, advancing towards the goal. And so we can have this inner separation, split, and still be happy despite things being bad — a goal-oriented kind of joy, that's it. And that's how we sustain ourselves because, indeed, it takes a long time for a person to truly come to the fulfillment. Joy is an outcome of the fulfillment, the light of Hochma, the light of Hassadim. Before a person reaches that, how many good moments does he have with this fulfillment? His joy comes from recognizing the goal that he's going to reach.

Question (Petah Tikva Center): (55:39) We need understanding of what bestowal is. Does the understanding of what bestowal really is come before the barrier, and then I see what I'm incapable of actually doing in relation to bestowal? How does it work, do I manage to understand what it means to bestow and simply cannot do it?

M. Laitman: We can be one moment before the barrier and still not be able to understand what it means to bestow, we can't. Each time it's revealed to us, shown to us, and we see that we're not in that.

Student: So with what do I raise the true request?

M. Laitman: You don't raise your true request, even when we cross the barrier, our request is for ourselves, but there is also included in it some desire to incorporate in the new state. Who, what it is? I don't know, but I'm prepared for it, like Nachshon jumping into the sea.

Student: So that means there's nothing?

M. Laitman: Nothing, how can you be on a higher degree if you didn't reach it, and there's a break between the degrees? So how can you tell what's happening there?

Student: Why do we need to build the request?

M. Laitman: The gap between the degrees is such that you, not in your desire, your will, nothing — you still haven't acquired the higher degree. You go through it in a kind of distracted way, simply jumping with your eyes shut, let's say. But you know with your mind and all your feelings that there's no alternative, this is the only way you can advance. And what happens afterwards doesn't matter, in my whole situation, this is the solution. And it's not due to some frustration, just breaking, but it's 100% clear that this is the only thing you have. Meaning after all the examinations and all the desires — this is called, The people of Israel, yes, and all things — there is only one desire, one person within us, one inclination that does this thing, and that is called Nachshon. That's it. And the others don't, the rest, no.

Student: It sounds to me like something imaginary, as if it's fun. The more I change, then I'll change and cross the Machsom, the barrier, and then I'll undergo changes.

M. Laitman: You go through changes, transformations, and these transformations are already in potential in your soul. You just need to develop it, like film, to develop, like a photo. You just develop it, you bring it into reality; everything that's within you, if one looks at you and knows how to read the inner records, he knows what states you need to go through. There's nothing new in it, it's new to you when the records are revealed, and you realize them, then you feel in a different world each time. You live, you feel yourself in a different way, that's how you live. So now, what you're doing, you, through the inner records, you feel how they're realized, how they catch the upper light. And then you feel this as the image of this world, the imaginary. So, you just have to accelerate your development, there's nothing here which – it's all inside already, there's nothing new.

Student: (59:24) So, this barrier isn't connected to my development?

M. Laitman: We reach the barrier after performing the actions that you have to perform, yes, and then you reach a state which is called, Before the barrier. That's it, what's the question?

Student: If my development has been completed, then I cross the barrier?

M. Laitman: Yes, if you came to a state where you're before the barrier and you decide to jump, then you cross the barrier.

Student: But I'm not the one who decides whether, I don't decide whether I've crossed, whether my development has been completed. That's something I cannot know about myself?

M. Laitman: Every time you say, Oh, I decide this, it's a sign that the records in you have come to a state where this thought pops into your mind, that, oh, I decided, right? Different moment, no, I think differently, again, this is the development of the records, they bring you that. That's the records being realized, that's how we work. From where do you get any thought or desire? Suddenly, Ah! What is that, Ah, where from? It is clear, we can only accelerate our development. If a person truly focuses on that, he sees that he is free. It's not – we think that by this we become like beasts, like puppets, but by this, we become free because the — how to put it — the true rate of advancement, it brings us a different way to relate to the world. A different perspective on reality and the Creator. It's not just the pace, it's not just the speed, going 20 kilometers per hour or 80. It opens for me a new vessel, a different vessel, it's called, a screen and reflected light, you understand? It's not that there's some parameter that just changes a little. And no, the whole of reality within us, it's felt completely differently, then it's called the spiritual reality. And it's as if I myself press the pedal, and if I don't press it, this is called, the corporeal reality. That's it, that's the difference, it's different worlds, so don't say that, oh, it's all records, it's all understood, it's all – no. It's a wrong attitude towards it, delve into i, and you will see the whole world in this. It's not that the Creator wants to limit you in any way. He doesn't limit you. He put Himself in you and He wants you to slowly discover Him, for you to grow until you are Him. So, of course, this entire process of development where you grow from a point into the Creator, this is development. Of course, you see what needs to happen in advance, there's nothing new here. There are no innovations here, there's nothing we can even conceive of being an innovation. But what, each time you'll create a new existence from absence?

M. Laitman: (01:02:58) No, the existence from absence, that is also the desire to be like Him. It's not a desire that doesn't exist in reality, it's simply the opposite of Him – the desire to feel Him, so to speak. If you go to the point of the thought of creation, you have no option to invent anything else. This is the only lack that can be created other than the Creator – that's other than the Creator, you understand? So, we're not talking about what did He do? I'm just following a way that's predetermined, there's no innovation here. You can, of course, say, but the innovation is gigantic, it's enormous but also, there cannot be any innovation. Try to invent something new to me other than this, you won't be able to. Even before creation, you can't do that because He includes everything, you understand? So, it turns out that by this, by you participating in your own building, building yourself, that you come from zero to building the Creator.

The words don't work here so much, you know, we can think of, I don't know, but and if a person doesn't use this, this free choice, yes, just this, meaning to accelerate his development, to facilitate the development himself. The development doesn't happen on its own, it's only suffering. You receive a blow, a blow, a blow, a blow, I want you to advance a millimeter. Great, now you get punished again, and again, and again until you want to advance again. So, you can advance through blows, a millimeter forward, or by what is called Torah and Mitzvot, society, books, and so forth, but it's like a donkey. Until you decide that you want to advance, it's only blows until you reach the decision.

Question (Petah Tikva Center): (01:05:21) Can you clarify the point about pressing the gas pedal?

M. Laitman: Yes, pressing the pedal. He says in Introduction to TES," right, Item 4 – I think, something like that, yes – that the Creator, Himself, places man's hand on the good, and He says, choose this. Item 4, yes, page 160, Item 4, Introduction to TES, so you can understand the words of the Rav regarding the words,

And you chose life." And he says, "I tell you to choose life," as a person who tells his son, "Choose the nicest part of my property," and he places him on that nicest part, and he tells him, "This, choose for yourself."

Meaning, it's all clear, but until you reach the decision, nothing happens.

And of this, it is said, "The Creator is my portion and my cup, You support me in my destiny." You placed my hand on the good fate, and said, "This, take for yourself." Seemingly, these are bewildering words, because the text says, "And you chose life," which means that the person chooses himself, but they say that the Creator places one's hand on the good part,

On the good portion, and so where is the choice? And more, they say that the Creator places one's hand on the good fate, right? Not to be mistaken here, that you have everything already, life and goodness, it's nowhere else, right? So why, where's the true choice?

And this is very bewildering: where is the person's choice?

And it is clarified, you can understand their words through their meaning, because it is very true that the Creator Himself places a person's hand on the good fate,

Meaning that

He gives him a life of pleasure within the beastly life, which are full of suffering, and torment, and are empty, and by this, a person chooses to flee them.

That's why, if He shows me suffering here, then of course I run towards the good; I can't do otherwise. Here I'm a beast; yes, my will to receive, I do this before even thinking. Continue with the text:

When he's shown, even as peeking through the cracks, some place of peace to escape to from this life, which is more bitter than death, you have no placing of the hand that is greater than this on behalf of the Creator, and this is a matter of a person's choice.

Meaning, it's not the direction, there are no other discernments but rather this is only about strengthening because, of course, this is great work, and great exertion,

till he purifies his body —

Meaning, why is it called the purification, the refinement of the body? To agree with this development and go this path by himself —

And he'll be able to observe the Torah and Mitzvot as is proper,

Meaning not for his own joy, and so on and so forth. Meaning they're not hiding from us that there's nothing here where a person can choose the path through. It's completely unrealistic that a person could choose his path, that we rise from one degree to the next, and we don't know anything about the next degree. So what does it mean to choose the path? I know the final goal, the end goal, I'm already there, but the stages that I can go through to reach it, how can I choose the path there? By what? I was in a gunner's artillery course for a few months. So you know, you have a map, you have tables, calculations, you see where from, where to, you calculate, you need to put a few kilograms in there, some things, these bags. It's hard work, but it's all according to the calculation, according to that and you don't see the targets, but you know it's there, 20 kilometers away, in a direction, it's all calculated. So you know, in spirituality, how can you see into that place? It's impossible. So how can a person think, I will now choose this or choose that? It's not.

In this world, too, we don't do this. In this world, too, we do everything according to what's predetermined, and it's within us, already preordained, yes. But it's impossible from one state to the next, it's not even logical to think this. It's a kind of misunderstanding regarding how a person functions, that we have no records, no anything, and now I choose my next state. But this is also from the perspective, also from the Creator. We don't see such an operation, He chose a lack relating to Himself, and then that's it. Try to dive into this thought: how can it be such a thing, where I choose something, I create it, I invent it, from what? Meaning, this is our uncertainty that brings up this consideration, this option. But in truth, it's clear to all of us that we are realizing the thought of creation. We're all standing in a line, all of humanity advancing towards becoming more and more like the Creator, that's it. If we want to advance, we advance. If we don't want to advance, as if we don't want to advance, then we feel pressure, that's it, nothing more. Because we have to consciously make the choice, and it's nothing more. It's only the choice to advance according to what He shows us gradually, according to your exertion. You can then begin to see what He wants from you. Or in truth, it's not what He wants of you, He's already sitting inside, it's what He prepared for you as your next state. You discover your next state.

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

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Lección Diaria14 אוג׳ 2026(Mañana)Parte 1 Rabash. ¿Cuál es el significado de "espías" en el trabajo?. 35 (1991) (21.07.2002)

Parte 1 Rabash. ¿Cuál es el significado de "espías" en el trabajo?. 35 (1991) (21.07.2002)

Rabash. ¿Cuál es el significado de "espías" en el trabajo?. 35 (1991) (21.07.2002)

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Lección Diaria14 אוג׳ 2026(Mañana)
Parte 1 Rabash. ¿Cuál es el significado de "espías" en el trabajo?. 35 (1991) (21.07.2002)

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Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm