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

Daily Morning Lesson: May 8, 2026

Part 1: A lesson based on the articles of Rabash

Rabash. Article No. 40 (1990). What Is, “For You Are the Least of All the Peoples,” in the Work?

Original lesson date: 08/21/2002

Reader: Dear friends, in the first part, we're going to study a lesson from Rav, from 2002, based on an article called, What is, ‘For You Are the Least of All the Peoples,’ in the Work? You can find it in the study material or in the Rabash articles. In the end, we'll have a workshop on the article.

Reading: (00:40) What Is, For You Are the Least of All the Peoples, in the Work?

Article No. 40, 1990

It is written (Deuteronomy 7:7-8), “It is not because you are more in number than any of the peoples that the Lord desired you, for you are the least of all the peoples. Because the Lord loves you, and because He keeps the oath that He swore to your forefathers, the Lord brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.” Our sages said (Hulin 89), “‘It is not because you are more in number,’ said the Creator to Israel, ‘that I desire you, for even when I bestow upon you greatness, you diminish yourselves before Me.’”

We should understand what this comes to teach us, that our sages said that the Creator said to Israel, “I desire you, for even when I bestow upon you greatness, you diminish yourselves before Me.” If the Creator said, “Although I bestow upon you greatness, you diminish yourselves before flesh and blood,” I would understand this. But our sages said, “You diminish yourselves before Me,” meaning before the Creator. What degree is it, that if the Creator gives a person greatness, he does not pride himself before the Creator because the Creator gave him greatness?

If the king gives greatness to a person and extols him before the ministers, does the person pride himself before the king, as well? Can this be? If so, why is it important that they do not pride themselves before the Creator but diminish themselves before Him? In other words, before whom do they diminish themselves? It stands to reason that when a person understands the greatness of the King, he lowers himself even more before the king.

In order to understand this, we must remember the order of the work, which is the correction of creation. That is, in order to achieve Dvekut [adhesion], called “equivalence of form,” meaning in order to be rewarded with vessels of bestowal, a correction took place, which is called “Tzimtzum [restriction] and concealment on the Kedusha [holiness].” That is, the taste of Torah and Mitzvot [commandments/good deeds], where the delight and pleasure that He wished to give to the created beings became concealed. This is called “His desire to do good to His creations,” where everything He wanted to give to the creatures is clothed in Torah and Mitzvot, which The Zohar calls “613 Pekudin [Aramaic: deposits].”

It is as it is said in the Sulam [“Ladder” commentary on The Zohar], that Pekudin comes from the word Pikadon [Hebrew: deposit], for in each Mitzva [singular of Mitzvot] there is a special light clothed in that Mitzva. But because of the Tzimtzum and the concealment over them because of the correction of creation, in order to reach the light that is clothed in them, and for a person to receive the delight and pleasure clothed in them, he must first acquire the suitable Kelim [vessels] for the light, since there must be equivalence of form with the light—as the light gives, so the Kli [vessel] should work in order to bestow.

However, by nature, man has a desire to receive for himself, and not a desire to bestow. Thus, how can a person change his nature, which the Creator created? Our sages said about this, “The Creator said, ‘I have created the evil inclination; I have created the Torah as a spice.’” In other words, the Torah advises a person how to emerge from self-love and acquire the desire to bestow. The Zohar says that in that state, the 613 Mitzvot are called “613 Eitin [Aramaic: counsels],” meaning 613 counsels by which to acquire the desire to bestow, for only in the desire to bestow can the light, which is called “good and does good,” clothe.

Our sages said about this, “One should always engage in Torah and Mitzvot, even Lo Lishma [not for Her sake], since from Lo Lishma, he will come to Lishma [for Her sake].” Because the light in it reforms him, by this he will achieve the degree of Lishma.

Concerning Lo Lishma, there are many discernments:

1) Learning in order to provoke. This manner is the worst. Our sages said about this (Berachot 17), “Anyone who engages in Torah Lo Lishma would be better off not being born.”

2) Learning in order to be called “Rabbi.”

In those two discernments, he wants reward from people, and does not want the Creator to reward him for his work.

3) Learning in order for the Creator to reward him in this world—to have life, provision, health, etc.

4) Learning so the Creator will reward him in the next world.

5) He engages in Torah and Mitzvot because he feels that he is serving a great King. Therefore, he derives pleasure from engaging in Torah and Mitzvot. That is, because of this joy that he feels, that he is serving a great King, it is worthwhile for him to work. It follows that one who works because he is serving a great King also cannot be regarded as pure Lishma, although he is working for the sake of the Creator, meaning that he does not want any reward for his work. Yet, he does yearn to feel a good taste in this work because he is feeling a great King.

So, we must know that this is still not considered pure Lishma, since in the end, he yearns for the pleasure he will feel during the work. The pleasure he feels during the work is the reason he wants to be a servant of the Creator. It follows that the pleasure that the desire feels during the work is the only thing that makes him engage in Torah and Mitzvot. Hence, this, too, is considered Lo Lishma. However, this Lo Lishma brings him to Lishma, since the light in it reforms him.

This is as it is written in the “Introduction to The Book of Zohar” (Items 30-31), “The second division is from thirteen years and on. At that point, the point in his heart—which is the Achoraim [posterior] of Nefesh of Kedusha [holiness] dressed in his will to receive—is given strength. At that time one begins to enter the system of the worlds of Kedusha, to the extent that one observes Torah and Mitzvot. The primary aim is to obtain and intensify the spiritual will to receive. Yet, it is a much more important degree than the first; this is the degree that brings one to Lishma, as our sages said, ‘One should always engage in Torah and Mitzvot Lo Lishma, as from Lo Lishma, one comes to Lishma.’

“This is considered the maidservant of Kedusha who serves her mistress, which is the Holy Shechina [Divinity]. The maidservant brings one to Lishma, and he is rewarded with the instilling of the Shechina. Yet, one should take every measure suited to bring one to Lishma. And the final degree in this division is to become infatuated with the Creator just as one becomes infatuated in corporeal love, until the object of infatuation remains before one’s eyes all day and all night, as the poet said, ‘When I remember Him, He does not let me sleep.’”

After all this, begins the order of Lishma, called “desire to bestow.” And here, a person cannot bring himself to work entirely in order to bestow, meaning to want only to bestow upon the Creator “because He is great and ruling.” Man has no idea how to achieve this. This is regarded as the desire to bestow being in exile in Egypt. A person can understand this desire only above reason, since within reason, there is no grip on understanding this.

In other words, a person cannot understand how it is possible to do something from which one does not enjoy. It follows that even if a person does not require any reward for his work, what compels him to work is that the Creator will enjoy. From this he derives his pleasure. Hence, there is already a matter of pleasure here, meaning that he enjoys serving the King; this is his pleasure. But how can it be otherwise, that he will work without pleasure?

Therefore, when it is said that man must work in order to bestow, this is called “above reason.” Anything that is above reason, the will to receive for oneself is absent there. In other words, a person is told that he must work only so the Creator will enjoy this work. At that time, it is said that the person should be happy that he is serving a great King.

However, if the great King were to reveal His greatness and importance, the pleasure would be within reason. That is, the mind understands that it is worthwhile to serve a great King. But when a person must have faith in the greatness and importance of the King, he feels that he is serving a small king. Therefore, when he says above reason that He is a great King, there is no room for the will to receive to agree to this work, since all the pleasure is built on above reason.

Thus, it is clear why the body does not want to work when it does not see the importance of the King. Rather, it is told, although the mind necessitates, if the greatness of the King is not revealed, there is no more room there for the will to receive for himself. Thus, how can one work “because He is great and ruling”? This would be good if it were revealed, but Pharaoh king of Egypt, who said, “Who is the Lord, that I should obey His voice,” governs this discernment of the greatness of the Creator.

Hence, the work is mainly in this place, meaning that here begins the matter of Lishma, meaning that he wants to work so the Creator will enjoy his work, and it does not matter to him what taste he feels. In other words, the work he does is to him as though he felt that the King is great, while in fact, he feels that the “Shechina [Divinity] is in the dust.” That is, he does not feel any importance, but tastes the taste of dust. And yet, he overcomes and says, “It is as important to me, as though I felt that I was serving a great King.” At that time, the will to receive certainly enjoys, as well, since he does not need to believe in the greatness and importance of the King.

However, how can one muster the strength to overcome the body when he feels that the Shechina is in the dust? What joy can he receive from this work? Even more perplexing, how can one need and want to work when he feels no taste in it? This would be understandable if he had no choice; we can understand when a person is forced to work. But how is it possible to want such a work, which feels tasteless? And since he does not have the strength to overcome and feel joy in such a work, how can he serve the King in such a lowly state, when he feels the taste of dust while serving the King?

Hence, in this regard, he does not ask the Creator to give him the revelation of His greatness, so he will feel a good taste in it. Rather, he asks the Creator to give him strength to be able to overcome the body and work gladly because now he can work only for the Creator, since the will to receive does not enjoy work that tastes like dust. Therefore, why is he working? Certainly, only for the sake of the Creator. There is no room for such work within reason, and in this work, a person sees that it is inherently impossible that he will want to work in such a manner.

In this work, in such a state, a person sees that there is no way that he will be able to work with the desire to bestow and not for his own sake. Such a thing can happen only through a miracle from above. And indeed, this is called “the exodus from Egypt,” meaning to emerge from the mind he has by nature, where it is possible to move unless he enjoys it.

Conversely, here he is asking the Creator to give him the strength to work where he has no feeling or flavor, but to believe that the Creator enjoys this work, since it is all in order to bestow.

For this reason, this prayer is an honest prayer, since a person sees that he cannot hope to ever be able to do anything in order to bestow. It follows that a person feels that he is lost. At that time he has close contact with the Creator, and this is something that a person should appreciate—that he is asking the Creator to help him and there is no one in the world who can save him.

Yet, here comes the most difficult question: Who told the person that the Creator derives contentment from this work, which tastes like dust, and that this is the work that one should ask of the Creator because he wants to do everything only so that the Creator will enjoy?

The answer to this is “faith in the sages.” We must believe their words. It follows that this prayer that a person prays that the Creator will help him so he can work in a state of lowliness, and the taste is only the taste of dust, this can be only on the basis of faith in the sages, to believe them that only in this way can we achieve a state of Lishma, and not for our own benefit. In other words, only they know what is Lishma and how to achieve it.

According to the above, we can interpret what we asked about what our sages said about the verse, “It is not because you are more in number.” “The Creator said to Israel, ‘I desire you, for even when I bestow upon you greatness, you diminish yourselves before Me.’” We asked, Is it customary that one whom the king extols prides himself before the king? Thus, why do they tell us that Israel diminish themselves before the Creator?

We explained above that there are two discernments in the work: 1) When the Creator shines for him while he engages in Torah and Mitzvot and feels a good taste in the work, and feels the greatness of the Creator, that he is serving a great King and has already achieved the degree of “When I remember Him, it does not let me sleep.” 2) The work Lishma, meaning to bestow and not in order to receive reward. At that time, a person’s body resists because he does not feel any flavor in the work. However, he does not want any feeling of the greatness of the Creator because then this feeling gives him a reason that because of this feeling that he feels when engaging in Torah and Mitzvot, it compels him to engage in Torah and Mitzvot. It follows that it is no longer only for the sake of the Creator, but his own pleasure is included in it, too.

And since this work is entirely above reason, since there is no intellect in the world that can understand such a thing, and this discernment is called “Shechina in the dust,” and a person must believe that specifically from this work the Creator derives contentment, this is called work in the manner of “You diminish yourselves before Me.”

That is, when the Creator let them feel the greatness of the Creator, they do not say, “Now we do not need to work above reason, since the body, too, when it feels the greatness of the Creator, annuls “as a candle before a torch.” Instead, they say, “We want to work in the manner for, ‘for you are the least of all the peoples,’” meaning that all the peoples in a person say that this work is contemptible, inferior, and lowly, meaning that it is “Shechina in the dust.”

As our sages said, “‘It is not because you are more in number,’ said the Creator to Israel, ‘that I desire you, for even when I bestow upon you greatness, you diminish yourselves before Me.’” “I gave greatness to Abraham.” Certainly, at that time, he should be happy because he already feels the greatness of the Creator and he will no longer have resistance from the body. Yet, he diminishes himself and says, “And I am dust and ashes.”

In other words, he said to the Creator, “I yearn for the state of the work that was in a manner of, “I am the Lord your God,” in the manner of dust and ashes, meaning to the time when the work was to him “Shechina in the dust.” At that time, he was certain that his work was entirely to bestow, that the will to receive has no part in this. It follows that this does not mean that he diminishes himself before the Creator, meaning that he does not pride himself before the Creator. Rather, it means that he is diminishing himself in order to work in a state of lowliness, although the Creator is giving him greatness.

Likewise, the Creator gave greatness to Moses and to Aaron, and they said, “What about us?” In other words, they yearned for work, for a time when to them the Shechina was in the dust. At that time, when they feel no flavor in the work, the wicked comes and asks the “What” question, meaning “What is this work for you?” that you want to work specifically in this contemptible work? The wicked asks, “What is this work for you?” because then they were certain that their work was completely to bestow, and the will to receive had no part in it.

It is the same with David. The Creator gave him greatness, and he said, “And I,” meaning “I am the Lord your God.” This work was to him—when he wanted to take upon himself the burden of the kingdom of heaven, called “I am the Lord your God”—to his body, it was in the manner of “And I am a worm and not a man.”

The Even Ezra asks about the words, “And I am a worm and not a man.” He says, “It is unlikely that one will say about himself that he is not a man. He only speaks against the enemies, that they despise him and he is not regarded as anything in their eyes.”

Here, too, the meaning is that when the Creator gave him greatness, he did not say, “Now I no longer need to wage war against the body, since the body will annul before the Creator as a candle before a torch.” Instead, he said, “I yearn for a state of lowliness, so that my enemies, meaning the nations of the world within my body, will despise my work, since they said, “to work only in order to bestow,” and he would have no feeling in the work. This is a sign that he is not a man at all—when they despise the order of his work. This is regarded as “Israel diminishing yourselves before Me.”

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Reader: (29:42) We'll move on to the lesson from the 21st of August 2002. Notice that this lesson is shorter than usual, twenty-four minutes and part of it is going to be only sound, no video. We heard an article from the Third Volume, The Rungs of the Ladder, the portion of Ve'etchanan, And I Will Pray, page thirty-two, What Is, ‘For You Are the Least Of All Peoples’ in the Work? What is, for you are the least?

M. Laitman: The peoples are the thoughts of the person, his desires, his passions, his urges – all in all, the Israel within him, the desire for spirituality is very small – it's not capable of anything, certainly, not capable of exploiting, using the other nations, the other desires, the thoughts that are much greater, they always rule. What is Galgalta ve Eynaim compared to AHP? It's a very small part, it's true, it is the eternal part that cannot be destroyed as much as the nations tried, would have liked to do it. That is on the one hand, but on the other hand, it is always under the rule of the nations, Galgalta ve Eynaim are always, after the shattering, under the rule of the AHP. And only the upper light from above can save them and crown them over all of the desires of AHP. If Galgalta ve Eynaim are able to do all the special powers in order to draw the light that will bring them correction. Then, certainly afterwards, they can not only correct themselves but also correct the AHP until the end of correction. It is all the work of Galgalta ve Eynaim from the smallest degree or coarseness within them and up to the greatest one. Certainly, also in Galgalta ve Eynaim, there are all kinds of degrees, as Baal HaSulam says at the introduction to the Book of Zohar – There are those who are immersed in the study of the Torah and in the work of the Creator, seemingly; there are those who are farther away from this a bit and even more and there are those who are almost like the nations of the world. Which means that in them, too, and in each and every one of those who belong to the desire which is in Galgalta ve Eynaim. Meaning that he has some desire for spirituality, in him as well, there are all kinds of inner desires and degrees in which he needs to scrutinize what precisely belongs to Galgalta ve Eynaim and what precisely belongs to AHP. And realize that Galgalta ve Eynaim on its own has no existence if it is not related, connected to the upper light. The vessels of reception, they can exist through the light that shines to them nevertheless in order to revive them, even though it's not called life in spirituality but in corporeality it is. There is some grip and power and they can exist by that. Whereas in the corporeal world down here below the barrier, Galgalta ve Eynaim have no right of existence because they exist here only through the merit, through the dependency on the illumination that is poured down from above.

(33:55) This means that all of our beastly desires, the AHP within us, all the nations of the world from the externality, if we speak about that, they can exist without any connection to the upper light. Whereas, if we're speaking about the existence of Galgalta ve Eynaim, the desires for spirituality – or the existence of Israel as a nation in this world, in externality – they can exist only in connection with the upper light, that it actually holds them, sustains them. Because this world is arranged in such a way that some illumination comes down to it that can fill the vessels of reception of this world. Meaning, it's a very small illumination that can somehow provide enough for the existence of the beastly pleasures. Therefore, the AHP or the nations of the world have powers and existence and governance; whereas Israel don't have it, and we can see this also in the dependency of the people of Israel with respect to the nations and the dependency of the land of Israel which has nothing of its own. It depends only on the heavens, this is how it is until Israel attained a connection with the upper light. This connection with the upper light, it is only through a correct, qualitative intention in the study of the Torah, the study of Kabbalah. Therefore, the few of all the nations—certainly, we are the few, the least and also, if we speak about us – this means the desires towards the Creator in each and every one; it doesn't matter who, which person. Also, in externality, we're the least, the few until we attain the opposite force meaning the spiritual light. Certainly, until then, we can't even think about some existence here in this world. That's it.

Rabash explains here what is the matter of Lo Lishma, how many discernments there are in it – we talked about it already. He reminds us here about faith in the sages: faith in the sages and in that, too, there are a few stages. It's when a person, nevertheless, arranges for himself some kind of an inner order so that at a time that he's not capable of walking by his own forces, he has subjugation towards the sages – what he determines within himself are the sages. This force, this subjugation, this order that he has determined also becomes as second nature, and this helps him to continue on the path. Yes, are there any questions?

Question (Petah Tikva Center): (38:04) Why, for us to have a desire from the previous degree, like he gives us the example of Abraham and David? There was an example where; despite receiving greatness, they preferred the state of?

M. Laitman: Ah, even though they received Gadlut, greatness, why do they want to go back to Katnut, to smallness, infancy? It is written, hate the Rabbanut, the state or institution of being a rabbi. Rabbanut means Gadlut, greatness, Rav, greatness; that a person should actually only yearn for the state of Katnut, of smallness. Katnut is a degree where he exists in spirituality by his own forces. If he engages in Gadlut, in greatness, it is only in order to receive in order to bestow. But how to know, precisely, if he's engaging in receiving in order to bestow? The test is that he goes back to the restriction and Katnut and that he truly wants that. He continues only for the sake of Gadlut, only for the sake of bestowal; he continues to Gadlut, right? Specifically, it was in King David because these are the true vessels of reception.

Question (Petah Tikva Center): (39:33) He constantly gives us the example that, where a person needs to come to a state like he's serving a great king, an important king and for that to work, for him to work for the sake of the Creator that way. It doesn't work in me, this thing, meaning I don't see something?

M. Laitman: They always give us these examples like, the king and those who belong to him, we, nevertheless, from these examples of a person and the king or his landlord. We, nevertheless, need to extract from this some example for ourselves, there's no choice because in our world today, a person is altogether in the air. He doesn't belong to anything, it's not a family, we can see how everything is disintegrating, not a country – people move from here to there and it's not this world. He doesn't care about it; he doesn't feel that he's obligated to anything; in short, everything is like—you can see each one is—it's a catastrophe. We have no choice but, rather, if we want to understand what is one thing that governs the other, he gives us the example of the king, what can you do about it? The king means that there is some sort of a foreign force that governs you in a way that it forces you. Now, by forcing you, it, nevertheless, leaves you with your I, yourself. That, it cannot do; it doesn't want, maybe deliberately, to suppress. Then you are in a state where, either you first understand that whatever, now, you think and keep and do. It is things that are commanded to you from above against your will whether you want to or not; this is called the rule of the King. Now, it also depends on whether you want to be loyal to the King, meaning that you want to keep what He wants, even if He wouldn't do it to you, if He wouldn't bring down his control over you, here, we have all of this example. What can we do about it, you need to imagine this whole thing to yourself, all of these subtleties. How maybe I could run away from Him? Let's say I can't, then I reach the understanding, everything comes from the understanding, from the awareness, that's what we lack. Later on, I begin to get to know Him. Out of getting to know Him, I begin to understand that, indeed, His laws, what He thinks about me, the way He guides me, it is for my best. Then, I, even though I don't understand all of His things to the full depth, but I want to follow precisely in His footsteps, follow His laws.

Then, I give myself to Him so that He will do it. Later on, I even want to keep these laws, even if He doesn't want it – He already says, ah, you know, it doesn't matter, let go of it. But, no, I myself continue these laws and I keep them instead of Him, I take control over myself instead of Him as He would have done it and so on. Meaning, we have here the entire spectrum of states and relations between me and Him. Meaning, between me governing myself and between Him governing me; and then, later on, between I governing myself on His behalf on the side of my laws and up to the point where I govern Him, you understand? To such a point that I begin to govern Him because the person who reaches the state where he bestows, then he rules the one that he bestows to: My sons have defeated Me, it's simple. It's—you acquire like a little child. Look at the examples, there's nothing we can do about it just like a little child can manipulate his mother; the fact that he's great and he's strong and everything. She depends on him because of her love towards him. Look from one end to the other and how much we have here all kinds of variations of these relations, and we have to go through all of them and study them. But from where do we begin the path: What does it mean that each time I move from one from one discernment to another, from one correction to another? It's out of me getting to know Him better, His attitude towards me, His power, His greatness, the truthfulness in His actions and so on. I have no choice but, each time, to get to know Him better and better. In order to obligate me to get to know Him, I get troubles, that I see that without it, ultimately, I can't really, I feel bad and without, know the Lord your God and serve Him, nothing is going to work.

Now, His awareness can come in a good way or a way that's not so good, even now, we know His laws but in a way that is not so good. He shows us His laws even now, each and every state that I'm in, I'm actually keeping one of His laws. That He wants to show me some manner in His behavior towards me, right? Still, in every such state where He is showing me His behavior towards me, I don't feel so good. But, rather, later, when I agree with it, I accept it against my will and later on, with awareness, later on, with agreement, later on, with love, right, what does it mean with love? That I myself want to keep this even if He would disappear from it and this is how it is each and every time. We—this chain in every stage or link, in every discernment—we can't break it; we can't skip over any stage, in every stage, it's impossible. Only to accelerate the time of the development because without a vessel, you can't feel the light. Without a deficiency, you can't reach wholeness, so every discernment has to be the opposite in all of its details and later on – that's how it is. But only the acceleration, hastening but you feel the hastening. Also, during the time of the action, you feel yourself in a different way, versus being in it by necessity, by coercion. We have to elevate ourselves, that's it, it's simple; if a person rises, if he manages to jump and get up on his feet, everything falls. These things are very, it's truly, the difficulty is an imaginary difficulty, it's not real. It's truly, as he says, there is a bear outside, that we tell the little child and he's afraid of the bear outside, and he can go really nuts about it – this is how it is with us. And all of this is because we don't relate our questions also to Him. It seems to us that we get good things from Him and bad things from something else, not from the same good source. What does it mean from Him? From the same good source, that the suffering doesn't come down from there. This is something we don't connect because our emotions are in control.

Question (Petah Tikva Center): (48:04) How does it happen where there's a reality that's bad that I experience and, suddenly, it flips to a state where I understand that it's another quality that the Creator and that it's the Good That Does Good? Where can we make that switch from?

M. Laitman: How, from feeling that it's a bad feeling, that I suddenly feel that it's a feeling that's bad that comes from Him and then I feel that it's not bad but, rather, to my benefit, it's good? And then, I feel that that feeling, that bad sensation is inverted to a good one, how do all those things move from one to the other? As cause and consequence, one compels the other because it's light that's building the four phases. There's nothing here besides what is revealed, stage after stage, in each and every discernment where each discernment is made of the four stages and the last feeling signs it and passes it along to the new discernment on the chain and that's it. Now, how does Malchut, to begin with, relate to all the first nine? That, you choose, that you choose – that you choose. Meaning, you must feel for a small moment the discernment in a bad way, it's a must, but you're already expecting it. You understand, it's even that bad feeling that you're expecting to come; you need it in order to discover, in order to reveal the evil, do you understand? Then this evil is ready, not in the bad feeling, but it's a recognition that it's evil, and you move it from, let's say, from heart to mind. There's no moment, there's nothing changes, nothing is changing in reality besides a person's recognition or awareness.

So we need to understand that all together, it is worthwhile for us, as fast as possible to open our feeling, our sense, that's it. Open it up, and you'll feel everything in an expansive manner! You won't change, you'll remain a ginger with glasses, that wrinkled shirt that you have, yes?

Student: A slumper, a slovenly kind of!

M. Laitman: Yes, stay like that, yes, meaning nothing will change besides the perception of reality, yes?

Student: All of these various Lo Lishma, kinds of Lo Lishma he speaks about here, the five discernments of Lo Lishma, it's like a state, the transition between them, it's like a state between corporeality and spirituality? Meaning it's one state which is between the double concealment and one concealment all the time, that's going back and you move forward?

M. Laitman: Look what he's describing here in the text, all these variations of Lo Lishma, where he learns how not to, in order to kind of complain somehow, and then he reads, calls him Rav. And then in order for the Creator to give him reward in this world, and to give him reward in the next world, where he wants to serve the King. All these things are also kind of mixed up, and this jumps up, and that jumps up, it's not necessarily in the same order, and also because we don't really know how all these discernments go through us – one, two, three, four, five stages, we can't, I can't go through all these things and also notice the things, then I come to the next discernment, and then also one, two, three, four, five stages, there's no such thing. No, we're not in that like that, in us it all comes intermingled, intermixed, and we don't control that. And it could be that you don't discern for the time being, and these discernments that you have there in order to provoke or something. I don't know, what do I have in that, it's not my mind, well, to be great, to be a Rav. It's not like, you know, some learned, educated professor, and of course, reward in this world, maybe, but next in the world also, I don't know if it's worthwhile or not either. Next world is, how you interpret it, I don't know, the next world is in order to bestow maybe? So let's wait with that reward, for the time being, let's receive this world, this, where he says here, it also doesn't change whether anything for us, whether we know this or not, the wisdom is completely not helping with our advancement, the desire for it helps.

Student: Is there a connection between the double concealment and ordinary concealment that we speak about?

M. Laitman: A connection between what?

Student: Between the different forms of studying the double concealment and ordinary concealment.

M. Laitman: The fact that a person comes to a state in which he wants the Creator to give him a reward in the next world, and not in this world. Meaning he already wants a spiritual state to have as a reward, yes? That is already a degree before crossing the barrier; now again, it depends on how you take these definitions of this world and the next world. Like Baal HaSulam says, there's a letter there, the world comes and the next degree is just the next degree, simply, and this world is the current degree. And you're always in a state that's called this, and that which the next, that you long to, there is never such a thing, because when it comes, it already becomes this one. So, it depends on how you describe or how you depict all these definitions, these matters. Yes, that's it.

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Reader: (54:44) Let's share our impressions from the lesson and what do we take out of it for implementation in the Ten. Then, we'll move on to the next part of the lesson. Before that, let's sing a song together.

Song: (01:00:52)

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