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

Daily Morning Lesson: January 23, 2026

Reading of the Article in the Ten

Rabash. Article No. 10, 1984. What Is the Degree One Should Achieve in Order Not to Have to Reincarnate?

Recorded lesson – April 30, 2003

Reader: Hello, my friends, on the first part of the lesson, we'll listen to a lesson that Rav gave on the 30th of April, 2003, a lesson based on the article, What is the Degree One Should Achieve in Order to Not Have to Reincarnate. It's in the Writings of Rabash, Volume 1 on page 26 in the Hebrew versions. We'll read it together in the Tens. The Ten that finishes before the time finishes is ready to—so they can talk about the article. Again, we're reading the article, What is the Degree One Should Achieve in Order to Not Have to Reincarnate?

Reading: (01:20) What Is the Degree One Should Achieve in Order Not to Have to Reincarnate?

Article 10, 1984

Question: What is the degree one should achieve in order not to have to reincarnate?

It is written in Gate of Reincarnations (p 10b), “All of the children of Israel must reincarnate until they are completed with all the NRNHY. However, most people do not have all five parts called NRNHY, but only Nefesh, which is from Assiya.” This means that each one should correct only his part and the root of his soul, and nothing more. By that, he completes what he must correct.

The thing is that we have to know that all of the souls extend from the soul of Adam HaRishon, for after he sinned in the sin of the Tree of Knowledge, his soul divided into 600,000 souls. This means that the one light that Adam HaRishon had, which The Zohar called Zihara Ila’a [upper brightness], which he had in the Garden of Eden at once, spreads into numerous pieces.

It is written in the book Panim Masbirot [Welcoming Face] (p 56), “Once good and bad have been mingled (meaning after the sin), a big structure was made for the Klipot [shells] as they have the strength to grip to holiness. To keep from them, the light of the seven days of creation was divided into very small pieces from which the Klipot cannot suckle due to their smallness.

“For example, a king wanted to send a large number of gold coins to his son overseas, but all of his countrymen were thieves and swindlers, and he did not have one loyal messenger. What did he do? He divided, he broke all the coins into pennies, and sent them through many messengers, so that the joy of stealing would not be worth blemishing the glory of the kingship.”

In this way, through an order of times in many souls, it is possible, through the illumination of the days, to scrutinize all the holy sparks that were robbed by the Klipot due to the sin of the tree of knowledge.

The meaning of many souls is division into inner lights, and many days means division into outer lights. And each penny accumulates into the amount of great light with which Adam HaRishon sinned, and then will be the end of correction.

It follows that each one is born with only a tiny part of the soul of Adam HaRishon. When he corrects his part, he no longer needs to reincarnate. Therefore, one can correct only that which belongs to his part. It is written about it in the book, Tree of Life, by the ARI, “There is not a day that is like another, or a moment that is like another; there is not a person who is like another, and the Helbona [resin] will correct what the Levona [incense] will not correct. Rather, each one must correct that which belongs to his part.”

However, we must know that each person who is born has the work of choice, for one is not born righteous, as our sages said (Nidah, 16b), and these are their words: “Rabbi Hanina Ben Papa said, ‘That angel appointed over pregnancy is called Laila [night]. He takes a drop, places it before the Creator, and says to Him, ‘Lord of the world, what shall become of this drop? A mighty one or a weakling, a wise or a fool, wealthy or poor?’ But wicked or righteous he did not say.’”

This means that one is not born righteous, as he did not say, “righteous or wicked.” Rather, this is given to man’s choice. According to each one’s labor in Torah and Mitzvot [commandments], so he is rewarded with cleansing his heart and correcting that which he must according to the root of his soul, and then he is completed.

The First Degree in Which a Man Is Born

It is written in The Zohar (Mishpatim, 4:11 in the Sulam): “Come and see. When a person is born, he is given a soul from the side of the beast, the side of purity, the side of those who are called holy Ofanim, meaning from the world of Assiya. If he merits more, he is given Ruach from the side of holy animals, meaning from the side of Yetzira. If he merits more, he is given Neshama from the side of the throne, meaning from the world of Beria. If he merits more, he is given Nefesh in the way of Atzilut. If he merits more, he is given Ruach de Atzilut from the side of the middle pillar, and he is called a “son of the Creator,” as it is written, “You are the sons of the Lord your God.” If he merits more, he is given Neshama, which is Bina, of which it was said, the whole Neshama (soul) will praise the Lord, and the name HaVaYaH is completed in them.

Thus, the completion of the soul is when he has NRN from BYA and NRN from Atzilut. This is the completion that Adam HaRishon had before the sin. Only after the sin he descended from his degree and his soul divided into 600,000 souls.

Because of it, a person’s spirituality is called Neshama [soul], even when he has only Nefesh de Nefesh, since there is a rule: whenever we speak of some discernment, we speak of the uppermost discernment. And because the uppermost discernment of a person is the degree of Neshama, in general, we always refer to man’s spirituality by the name, Neshama.

However, although each person is born in the smallest degree, they said (see Gate of Reincarnations, p 11b), “Every person can be as Moses, if he wishes to cleanse his works, since he can take another, higher spirit, from the height of Yetzira, and also a Neshama from the height of Beria.” By that you will also understand the famous matter in the words of our sages, that the spirits of the righteous, or their souls, come and become impregnated in a person, in what is called impregnation to assist him in the work of the Creator.

It is also presented in the Sulam (Introduction of the Book of Zohar, p 93), and these are its words: “That thing of the donkey driver is the assistance to the souls of the righteous, which is sent to them from Above in order to raise them from degree to degree. Were it not for this assistance that the Creator sends to the righteous, they would not be able to exit their degree and rise higher. Therefore, the Creator sends each and every righteous a high soul from Above—to each according to his merit and degree—which assists him on his way. And this is called, ‘the impregnation of the soul of the righteous,’ and it is called, ‘the revealing of the souls of the righteous.’”

It follows that when we say that there is no generation in which there is none such as Abraham, Isaac, and Jacob, it does not mean that they were born this way and they have no choice. Rather, these are people who exert in walking on the path of truth, and make the effort they have to make. These people always receive help from Above through the impregnation of the soul of the righteous. That is, they receive the strength to rise up the upper degrees.

It follows that everything that is given from Above is as assistance, but not without any work and choice.

And the persistence of the world is through these righteous who extend abundance from Above, and by that there is persistence to the world.

Reader: (14:25) We'll now enter into a lesson with Rav from the 30th of April, 2003.

M. Laitman: We read an article from Volume 5, Shlavey HaSulam, which belongs to the Babylonian Talmud, Tractate Niddah, titled What Degree Must a Person Reach? Now, articles within, The Steps of the Ladder – Shlavey HaSulam, are arranged according to the first verse that Rabash brings. Meaning according to the source of the first verse he brings in this article and it's why it turns out that it's connected to Tractate Niddah. This article is among the first ones that the Rabbi wrote, it's the tenth article in total that he wrote in this series, Shlavey HaSulam, The Steps of the Ladder. He wrote them for beginners in order to explain our soul. We are the outcome of the division of the created being called, Adam HaRishon, the single created being that the Creator created; this created being, this desire, is a Partzuf that contains within it 620 desires which need to become corrected for use similar to the Creator's action. So that this created being, this general desire, will also become a bestower—a desire to enjoy that performs that act of bestowal. How can a desire to enjoy which feels pleasure when it is filled with what it wants, with what it was created to want – or suffering if it is not filled with what it wants—how can this desire perform an act of bestowal or even an act of reception? The desire wants to be full, reception or bestowal are actions that exist above the desire, meaning the desire understands that it does these actions. Now, it is by understanding from whom it receives and that it is the receiver. 

Therefore, until this desire develops to the degree where it understands and sees and knows and feels that there is someone who gives it and that it is the receiver, this desire does not recognize its actions at all. It's like a baby or a small child that grabs whatever comes to him. Or let's say, a person who is not developed. He can come and take and he doesn't understand that it is theft, that he is taking for someone, likewise, he doesn't recognize when someone gives to him. Someone gives and gives as if there is nothing to it. Meaning, the desire itself is not an action and he also doesn't feel its action. In order to feel that it is acting in reception and that someone is acting toward it in bestowal, this desire must be included with an additional desire outside of it. From the beginning, the desire that was created is completely and entirely only a desire to enjoy. In order to bring it to a state where it will understand what it is doing, who it itself is, toward whom it acts, we need to insert into it knowledge, a sensation of something that is outside of it. 

(19:47) Where according to the nature of that desire, it is completely denied to it; therefore, there is a need for the breaking of the vessels, for the breaking of this desire. That is, that within this desire, qualities of the Creator will be able to penetrate into it. Then, this desire will be able to compare its own quality – the desire to receive, the desire to enjoy – with what belongs outside of it, which is the bestower, the Giver. From this, when it gets a feeling that there is a bestower, a Giver, it starts understanding that it is the receiver, that its desire to enjoy. It functions as a receiver, and that outside of it there is a bestower that gives to it; it also discovers that this bestower also enjoys from bestowing. In other words, it discovers both its own action. That it enjoys its act of reception and that there is someone opposite, both in desire and in action. That the Creator's desire is to give and the Creator enjoys that which He gives. Besides that, the Creator enjoys that someone receives from His giving, that someone enjoys His giving. These things, these qualities, this knowledge, the desire to receive acquires through the shattering, through the breaking. Now, that within it, there is its natural quality and additional qualities, there is within it a place, an ability, conditions for scrutiny, for a certain kind of comparison. So, there begins to form in it this intellect and this intellect is built from comparison between opposites. Only then, only that intellect, that portion it acquires from comparison between opposites, we call the degree of human or Adam. In other words, something that exists beyond the nature that the Creator created directly from above downward like still, vegetative, and animate. There begins to be the formation of some new creation that begins to become revealed from the comparison of the Creator's and the created being's qualities. That both the Creator's qualities and the created being's quality come from above but the comparison between them gives some new essence. 

(24:12) The middle line, as we call it. This new essence that comes from the work of scrutiny and a request for correction and correction. It positions this new quality as something independent, existing on its own, which is called, man or Adam, human. It is this Adam that we need to reach. That is what we need to build each one from themselves, how is that done? It is done within the desires of the still, vegetative, and animate, the Creator's quality begins to appear in us, which is called, the point in the heart. And in that, there is a collision between the point in the heart and the whole heart where the heart is called, the desires of the still, vegetative, and animate or the desires of this world, the desires of this world. From this collision that begin to form in us, that begin to become created in us, discernments, that are the beginning of Adam, of the human. From these discernments, through exertion in the group, in the study, in dissemination, in everything we ourselves can express our yearning through, according to the condition, Whatever is in your hand to do – do in the right direction – using all means. If we yearn for that, we come to equivalence of form with the Creator. Meaning, that we build the image of the bestower, of the giver, from the comparison of the form between His qualities and our original quality. This image is built not from the desire to receive and not from the desire to bestow of the Creator but it is built from our intention to bestow atop our desire to receive, our desire to enjoy. In other words, what we produce, what we create and build is something new, and that is the intention to bestow to the Creator. 

This thing is nonexistent from above downward toward us, it is nonexistent in any form—precedes our work – that form is a direct outcome of our labor, of our exertion, in scrutinizing between the Creator's and the created being's qualities. Specifically, this quality is called, created being, it is called, the human, Adam, meaning from the ground, Adamah, to the upper one. Until this intention, in order to bestow, will be exactly in the same form, in the same manner with the same force and intensity, equal to the Creator's attitude towards us. That is, to the thought of creation, not even to the Creator's action but to the Creator's thought – From Your actions, we will know You. Until our thought meaning the intention in order to bestow to the Creator, will be like the thought of creation, His intention to bestow to us even before the action that He created. Thus, we are not called as having reached the end of our correction. In other words, we rise from actions similar to the Creator, actions that we try to do, to His intentions, to His thoughts. That is called, Rising to the secrets of the Torah. 

(29:01) Reaching a state where we are included in the thought of creation, to do good to his creations. That thought is the highest thing that exists in relation to us, from His essence, from Atzmuto, to that spiritual place, to that thought we must reach. This work divides, this work is divided according to actions because it's impossible to do all the scrutinies and corrections at once because they come from comparing opposite forms. There are several discernments within them, and therefore the entire path is divided into several states, many states, and each state is composed of several sub-states until a person completes himself as Adam, Adam, similar to the upper one. That is, until his intention will be like the Creator's thought of creation. Until we complete this, the soul does not stop for even one moment from being in this process, either consciously from the person's perception or still unconsciously. For the sake of changing qualities and states, it must undergo reincarnations meaning to change the external clothings upon itself. If a person is unable to by himself change these dressings through inner work, then they become replaced necessarily by external forces. Meaning physical life and death and so on, either way, through more reincarnations or through fewer reincarnations—that already depends on the person, how much he can shorten the times of correction. But everyone is obligated to reach this degree called the thought of creation, to do good to His creations, with his intention to do good to the Creator, which is the similarity of form at that degree, to do good to His creations. Are there any questions? 

Question (Petah Tikva Center): (31:45) What does it mean that he writes here that most people have Nefesh from Assiyah and not the whole NRNHY? He writes this in the beginning. 

M. Laitman: Yes? 

Student: Most People don't have the five parts called NRNHY.

M. Laitman: You're just reading, where are you reading from?

Student: Here, in page 116, 115, the line to reincarnate. 

M. Laitman: That’s it, say it like that. Hold in the gate of Shara Gilgalim. It's written there that all of Israel must—meaning they're already speaking about those who reach the goal so they must reincarnate until they're completed in all the NRNHY. Meaning, they need to go through all kinds of actions, states, until they complete the entire Kli, the entire vessel and fill it with all the light but most people don't have all five parts called, NRNHY—only Nefesh alone which is from Assiyah. That's what the passage writes. There are those who have a part of NRNHY. There are those who have all of NRNHY and those who have the smallest possible light and they are the majority. It follows from here that each person needs to correct only their own part and the root of their soul and nothing more and, by this, their part is completed, meaning what they need to correct. So? 

Student: What does it mean that there are people who have Nefesh of Assiyah? What's that? 

M. Laitman: The soul of Adam HaRishon is a Partzuf, the qualities in the Partzuf and the forces in the Partzuf are built according to the four phases of direct light because this HaVaYaH is the template according to which the whole of reality is built, even its smallest cell or any part that you take. In other words, in these Yud, Kei, Vav, Kei, you have still, vegetative, animate, speaking. Take an example from our world or from our body or from anything you want. You will see that, there, you have some four parts, you can call them—it doesn't matter how you can call them: still, vegetative, animate, speaking. Or the lower Hey, Vav, the first Hey, Yud, and the relationship between them is like a pyramid. The still—there is a lot of it in quantity, less than that is the vegetative. Look how much vegetative there is compared to the still in the universe, can you even compare? We just don't even have numbers; the gap is huge. What gap is there between the vegetative and animate? Even though there are so many living bodies as Baal HaSulam said; even something tiny, it doesn't matter. Compared to the person, let's say there are 7 billion there or you could even say 20 billion. It's still minuscule number compared to the animate. That tells us about the relationship between the individual souls within the collective soul called, Adam HaRishon. 

There are very high souls that belong to the top of the pyramid and they attain a NRNHY of NRNHY; and there are souls that belong to the degree of the human within the human. And there are souls that belong to the degree of the animate within the human, the vegetative within the human, and the still in the human, that is all. Their interrelationships are the same. We see it in this world between the still, vegetative, animate, and speaking. However, each one needs to reach the root of their soul – in other words, they need to complete their vessel and fill it with the same light that they had at the root. At the root, before the shattering, before the descent down to the point of this world, before their recognition, before the corrections. The light that was in their vessel was in the light of their collective Nefesh because it came from above and it was still considered a very tiny light of the vitality of the Kedusha before the breaking. 

Only after the breaking, we come through many scrutinies and from these scrutinies, we attain discernments and these discernments make each of our vessels a lot more developed. A point becomes a Sefira and a Partzuf and a world and Ein Sof. Each and every point goes through this process from still to vegetative to animate to speaking and even to the tip of the Yod, literally. Then, each soul receives as he writes in Fruit of the Wise in the Letters in the Yigrot on pages 63-64 in Hebrew, that each soul merits NRNHY in the place of the Nefesh that it had been adhered to at its root before it descended into our world. However, together with that, the general structure remains and each one reaches the root of their soul. And not this collective or general NRNHY of NRNHY that belongs to everyone together. Instead, since they're included within each other and since each includes everyone and I'm at the, on one hand, at the bottom of the pyramid, and you're at the top of the pyramid, it doesn't matter because through this inclusion with all the souls, I also acquire your vessel and you, through incorporation, acquire my vessel, too. It turns out that even though each person reaches their own state, that even when they're in their own state, they're still in the vessel of all of Adam HaRishon. That's something we don't really perceive. I, once, tried explaining it and I saw that I still didn't succeed. How can there be such a thing? It's because in the pyramid, you're still in a state of each one is burned by his friend's canopy, meaning he's ashamed, seemingly, that seeing is different from his friend's canopy, from his friend's pot, from his friend's reflected light, his friend's work, that's on one hand. But this can be answered in all kinds of ways. And on the other hand, still, everyone is adhered to the Creator perfectly and in an equal way, in an equal portion. So for now, the simple explanation is that there is this mutual incorporation of all the souls in all the souls. 

Question (Petah Tikva Center): (40:27) The last sentence is that the persistence of the world is through these righteous who extend abundance from above, and by that, there is persistence to the world. 

M. Laitman: The persistence of the world is through these righteous who extend abundance from above, and by that, there is persistence to the world. Yes? 

Student: What about this process?

M. Laitman: The process is, again, a simple one: By the fact that we draw the reflected light from below upward, we add NRNHY, this great abundance, in all the worlds. And without the desire, without the MAN, the request, the prayer that comes from the person and awakens the MAD from Ein Sof, through all the worlds and all the souls, right? Without that, this entire system is as if it's on standby, it's as if it's waiting for someone to turn it on, it's in this standby mode, on this state of, yes. And nobody activates it; you can say, who cares, who is there? The one who is there is the Creator, He wants to become revealed to the created beings, and accordingly, that is his pleasure, so to speak, and this act depends on the created being.

Question (Petah Tikva Center): (42:09) What is this process that we connect to the teachers and through them connecting to? To the teachers and then through them to the Creator, what is that?

M. Laitman: A teacher is called, a teacher on the path, a guide. Meaning, what is the process of connecting to teachers and through them connecting to the Creator? A teacher is called, a teacher on the path, a guide – there is a spiritual guide and there is a corporeal guide. Don't get confused that a corporeal guide is just like a guide is some person in this world. A corporeal guide that you see is flesh and blood as well, even though he is in spirituality. And the spiritual guide is like what he says, that there is a soul from above that comes to a person, which is called, The donkey driver. This donkey driver, this driver helps a person, this soul helps a person to move from degree to degree on his path of ascending to the root of his soul. What are these souls? On one hand, they are very high souls; on the other hand, in relation to a person, these souls reveal as angels, like a donkey or a horse in this world, that help a person reach far distances, and they carry a person's journey, and even the person themselves, if the person knows how to use them. In other words, there needs to be exertion on behalf of the person in order to acquire this soul for themselves, to become rewarded with it and to know how to advance through it and in the right direction.

And in the end, the person, there are all kinds of participation on his behalf – either he agrees that this soul will lead him, and that is considered as him being in the degree of Nefesh, like an embryo. Or he already begins to participate with this soul in a certain conscious way, where he is going and what he is doing, or even starts leading the soul, like a rider or on a donkey. That depends on the extent to which he recognizes this donkey driver in such a way we will see this a bit. It is a force that comes to a person, and this force helps him do actions that the person themselves are incapable of. It is a bit of a problem to explain it just in a few words: Why we need to complete the person's exertion, their work, with some foreign force that comes to us in this special way, that it helps us from one degree to the next. 

But Baal HaSulam explains it differently to us, there is this article of his called, The Answering of a Prayer in the Zohar. He says that each time a person wants to move from one degree to the next, some angel comes and even gives the names of these angels. And this angel transfers the soul from a certain degree in the world of Yetzira, for instance, from Gevurah to Chesed, from Chesed to – the soul passes from Sefira to Sefira. In the article, there is The Answering of a Prayer, and there is also The Ascent of a Prayer. There is also a Russian version, I translated them, they are there at the end of Volume 8, at the end of the Book of Zohar in Russian.

So it is the same thing, it is the donkey driver force that the Zohar explains as the donkey driver, something like that. Meaning the angel and the donkey driver at their foundation are a force below the degree of Adam, below the human degree, like a horse in this world. But it is impossible to advance without it, what does a person acquire from that? I would put it this way: At every degree where a person rises from one degree to the next in the process, they have an action where they need to ride on qualities that are lower than theirs. In other words, let's say that he rises from the degree of the still to the degree of the vegetative. So there is also this vegetative force that the person acquires, and through it he passes from still to vegetative, like riding a horse, right? When he passes from vegetative to animate, so he also awakens that animate force that comes to him, and then he also passes from vegetative to animate, and also from animate to speaking, where he's already correcting the vessels of Adam, the qualities of Adam, of the human. So, he uses this force like a horse, this animate force, and he uses that to move to the human degree, to the degree of Adam. But then it becomes revealed to him that in this angel there sits this very, very high soul, and it's not actually the degree of an angel. It comes to him in this form, like an angel, as if he has no free choice. In order to give, the person adds to this force his own freedom of action. What's missing in a horse? It has power, strength, but it doesn't have intellect, so to speak, so you add your desire to it, and then by your desire you guide it. Well, okay. Are there any more questions? 

Question (Petah Tikva Center): (49:50) The will to receive brings suffering both to the lower one and to the upper one. The Creator suffers because He can't give and the person cannot see Him. Why do we need this suffering?

M. Laitman: The receiver receives from that in which he receives. The will to receive enjoys from receiving. The Giver, the Creator, enjoys from giving; the restriction brings suffering both to the receiver who receives and also to the Giver who cannot give. What for, what is this action for? This action needs to be there in order to give the will to receive this detachment from the pleasure so that it won't be influenced from the pleasure itself so that it will be independent. And so that it can determine the actions not under the pressure of the will to receive that it wishes to receive but in a free manner. Let's say I now, I remember, I have this memory how much smoking gave me pleasure. I smoked, let's say, for 35 years and I enjoyed that very much; now, I stopped that, I have the strength not to be enslaved to that pleasure, I wanted to enjoy that smoking but I couldn't. Now, I'm with the Reshimot, the memories that it is pleasant, and also with the knowledge that it is bad, it's not in the direction of the purpose.

So then, I make a calculation, right? I mean, I have two pieces of knowledge and I can make a calculation between them. Now, the problem is the criterion: What is that point by which I choose? That point is called in us, the middle line, there are the qualities of the Creator, there are qualities of the created being. The Creator wants to give, to bestow, I want to enjoy, to receive. There are Klipot, there is Kedusha. Can I do that, can I not do that? I have in my hands all the conditions, all the reins in order to bring myself and I need to scrutinize just that middle point, those balancing scales in the language of the Kedusha. What can I do with this decision so that that decision will be not under the pressure of the Creator and also not under the pressure of the created being, under my nature, these two angels? Right and left, I relate to them as if equally, I become neutral; if I have this ability to position myself freely, as independent of the two of them, so then I'm sold from the beginning. So through our work, we come to this independence that is in its purest form. We don't even know what that is. Where you are in the middle, when you have no influence from any side, it's a most terrible state because then you're simply naked. You have nothing by which you can progress, you have no advice. And then from that, you go deeper into a deeper dimension of reality and that's where you find the advice. It's advice that also doesn't depend on the Creator. I have no words to express it, it's above reason. That entrance is even more internal in the scrutiny, in the middle line. And then you rise to a degree above that middle line, and that is called that you acquire the vessel of above reason. That's not given, maybe we can add some more words to that in the future.

Therefore, all these actions from above downward of restriction, and from the diminishment of the lights, of the concealments, prayer. All these states are necessary in order to construct a place of choice, where a person grows from there begins to be a human being. And before that there was no human being, there was no Adam. The human being begins from the point where he can truly position himself from the middle line and grow from there, from zero. From that in which it's all rotten, like a seed in the soil. 

Student: What is a discernment in the time of preparation? The beginning, we're talking about beginnings, what's a beginning? 

M. Laitman: What are the discernments in the stage of preparation? That is in the stages where we are still under double concealment or single concealment. Now the discernments, you can say that each time where I grasp myself as clarifying something, in other words, that I'm under two forces. And I compare between them, where I distinguish between myself and the Creator, means that there's already a certain kind of concealment, even double concealment. But in the double concealment there are also several stages, meaning a few degrees, but, also, in the double concealment, I admit that I am in double concealment. And when I compare between the Creator's qualities and the created being's qualities, only that in me they become expressed differently in all kinds of dressings, in all kinds of situations, not clearly like in spirituality. In spirituality, on one hand it's a bit clearer, but on the other hand it's more convoluted. Because the Klipah, the shell, it's not like in our state where they play with us like we do with children. A child comes, and within a second you can confuse him or give him something else if he wanted something, and then he starts dealing with whatever you gave him, and within a second he forgets what he wanted before that. But when you start seeing the reasons behind the states, then these confusions are of a different type, they're different Klipot. And the discernments are always from this comparison between the qualities. I don't know how to put it; I don't have other words. But in all kinds of variations, in all kinds of situations, 

Question (Petah Tikva Center): (58:50) My qualities of the Creator to me are now accepted as false, so my discernments are distorted?

M. Laitman: Of course our discernments are not real ones. It doesn't matter, it's like how Baal HaSulam writes that, We're still writing on the board with chalk, in order to erase each time and write again and erase and write again – that's what's called not real. The moment you write something real, does it remain? If we write our corrections in a real way, they remain, and we only add more writing, like on paper, where it is as if you cannot erase it. But the moment, you can write something real, meaning that you already have the letters of work, you have vessels, screens; but before that, at the time of preparation, it's only learning and erasing. The thing doesn't remain, it remains only for the sake of learning, but that's why it's called preparation. Each time you add, you receive impressions, it stays in you, you add them. But these additions are additions only in order to create the first correct letter.

Question (Petah Tikva Center): (01:00:05) So someone off the street who's not even in the game yet, has any discernments? 

M. Laitman: Even someone who is out in the street – I mean, who is not in this at all - the discernments gather and accumulate to a certain measure within their ego until their ego reaches such a level that a point in the heart can be revealed in it. And there's nothing in the world that is needless, no case, no action, there's no such thing.

Question (Petah Tikva Center): (01:01:02) In page 116, he writes about what's called "Laila," night. What does it mean? We know that everything is from attainment, what is that? 

M. Laitman: Why do you care about that?

Student: It's interesting. 

M. Laitman: There's this angel called, night, right? Fine. For everything we have in this world, there's some phenomenon. This phenomenon comes through a special force from above that's called, an angel. Let's say you fall into this confusion, this Timtoom, and there's an angel called "Timtoom," this confusion that brings that phenomenon to you. I'm saying this seriously, meaning that everything that happens is a force that awakens it and gives it life and sustains it, maintains it, and that's called, an angel. It's just with us – I remember the Rebbe, how much he was – he would see, especially animals. Once I took him to the safari. It was a very interesting trip, as much as he saw in each and every animal their spiritual roots, and against that a different form of an angel, let's say, I remember these big turtles, about 200 kilograms each. There were a few of them. It was very interesting. Maybe we'll do a trip like that one day.

There are angels, forces, that bring a person from one degree to the next. It's also written that, let's say in the Exodus from Egypt, the Creator did that by Himself, what's the difference? Also in Egypt itself, what did the sages of Pharaoh say? They said, It's the finger of G-d, so what's the difference between an angel and the Creator, or the power of the Creator, the finger of the Creator, and so on? On one hand, it's more revelation of an action, of the one who acts in the action. And on the other hand, it's usually the completion of some process, where there needs to be, here, an ascent to a whole different quality. So, this inversion becomes revealed, which comes from Ein Sof. When one shifts from a state that is included of many degrees, and also the other one is included of many degrees, so the ascent from one Keter to another is done through an action that comes directly from Ein Sof. That's how it becomes more and more revealed, which is called, the Creator who does that by Himself. It's like we say, in order to shift from the will to receive to the desire to bestow in order to cross the Machsom, that's called, the Creator Himself does, it's the light of the Gar of Hochma, it cannot be anything else. Not just some lights that add screens to you, this is a completely different revelation. 

When a higher soul becomes impregnated in us, called, the impregnation of the soul of the righteous, is it talking about Ein Sof, which comes from a higher degree to us and it becomes impregnated in us? Or is it that which we call the Creator, or is it a soul of a completely different kind? Maybe we'll read about that on Shabbat or in the Zohar, it's something else. It's not a soul from a higher degree. Where is there such a thing explained in the study of the Ten Sefirot, that such a thing happens? Did we learn that somewhere? Suddenly it's this completely new story, so where is this order that we're learning? A simple question: Since the Creator's quality is bestowal, altruism, and He enjoys giving, He describes the Creator as enjoying giving, and for that reason He gives, that's what He says. Our nature is egoism and we enjoy from receiving, so we both enjoy, the Creator enjoys giving and I enjoy from Him. So why should we change the state? That's what He's asking. Very good, but none of us – why doesn't a child want to remain a baby? Its mother comes to him and says, they say the child's not developing, he's cute, nice, this little Moses, it's like this bear, and his development is stuck at age four, and now he's already Ten or 15, and usually they're these big poor kids. So then what's wrong, what's bad about that? He's so good and lovable, he's not going to go do anything, he has no mind to steal, not to do drugs, nothing, he just lives like that, like a good little animal. So why are they willing to give everything so that he will develop, what's so good about development? What do we see, what benefit do we see, what's so good about it? What kind of good life does a person get by developing? But still they disagree with that, that they will remain retarded at this small degree. You could say, yes, it comes from the fact that from above they already got ruined and changed, and we are like that too. No, the root's even higher because the purpose, they write 620, but really it's Ein Sof times more than the beginning, an infinite times more than what there was in the beginning. We cannot remain in the middle, it's that inner law that helps us advance to that third state, to go back to Ein Sof corrected. It comes from Ein Sof, as I explained, that the Creator doesn't work from the beginning of creation to bring us to the end. For Him, the beginning, and the end, it's the same depiction. And from the third state He's working on us, not from the first state.

From the state that we're already in our wholeness and perfection in Hochma, that's why that force that works on us draws us to that wholeness and eternality that already exists. That's why we can't remain in the middle, nature doesn't look at the states on the way, because the force in us obligates us to get to the third state, not from the first state. That's our problem, that's why we don't understand how the Creator even works, how does He do it? There was Holocaust Day yesterday, all kinds of troubles, all kinds of problems – look what all of humanity, look what they went through, and us especially. He works from the third state. From the first, the second, the third, where you really can't understand how it happens. Meaning I'm already in that perfect state, and from that perfect state, I agree to go through all this operation I'm going on and all this troubles. And that's why I keep going, otherwise, how can I already be in the third state and do the same thing like the Creator? For the Creator, it's good, I wish I could, how can I do it? Because of the adhesion force I attained earlier, if I don't attain to go above reason, adhere to the higher degree, I don't have any forces to ask of Him to ascend to it because it's great suffering. If I'd only adhere to the desire, but by adhering to Him, I agree to have all the corrections happen on my desire, and that cancels the suffering, and then I can pass over and correct.

Question (Petah Tikva Center): (01:11:34) We have means in this world, and why do the Kabbalists not give us advice, How to buy yourself a friend; and where's this angel that's supposed to come from a higher degree that we have? 

M. Laitman: I don't understand? 

Student: The donkey driver. 

M. Laitman: Oh, the donkey driver, I thought a friend, I didn't. 

Student: The donkey driver, yes. When you're investing in a friend?

M. Laitman: oh, investing in a friend, that's what I didn't understand. So, what's the connection? 

Student: When it comes to in this world, why is there no advice how to take myself towards this soul? 

M. Laitman: I don't hear a question, again, make it clear. 

Student: How in the stage of preparation that we're in, how to cause this soul to develop? 

M. Laitman: A person – ask in a different way – how can a person cause this soul, called, the donkey driver, that higher soul, which is very exalted, that angel, to come down and help him ascend from one degree to the next? A person can't, in awareness, in a directed, clear way, see it, can't invite it. You remember that story about Rabbi Yossi and Rabbi Aba? They went from one place to the other, meaning from one degree to the next. That's everything that's written in the Torah and the Zohar, all those trips they took depends on the degrees, it's not that they went on a walk. And they took some kind of forces for that, that could help them. And suddenly they discover in these forces that it's not just the donkey driver, not a donkey, and not the person leading the donkey. But that it's great forces from above. So they took him, they paid someone that is on a degree like the donkey, like their donkey. Because the donkey, Chamor, comes from the word material, it's from their will to receive, but they paid money. Money comes from the word Kisuf, a screen, a longing. They're willing to exert, to labor in order to distance himself from the will to receive. And then an external force of the Creator will come – with a sharp stick, you will poke their donkey to go from one degree to the next. You remember how that donkey goes? So if you're willing to get those pokes in your donkey, so please take the donkey driver. 

Reader: (01:15:4) We will share our impressions from the lesson and what we took from it for implementation in the Ten workshop

Reader: We're going to move to the next part of the lesson, but before that, a song.

Song: (01:21:45)