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

Daily Morning Lesson September 2, 2026

Part 1: Rabash. What Is “The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,” in the Work? Article 24 (1988)

Reader:

Reading: (00:54) What Is “The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,” in the Work?. 24 (1988)

Article No. 24, 1988

It is written (Deuteronomy 29:28), “The concealed things belong to Lord our God, and the revealed things belong to us and to our children forever, to do all the words of this Torah [law].” We should understand what knowing this gives us. Would anyone consider that man can know the concealed? And if we can know the concealed, why did the Creator hide it from us? And we should also understand what are the concealed things. What does this imply that we must not look into, but it rather belongs to the Lord our God?

It is written about the verse, “When you raise the candles,” RASHI interprets that “‘When you raise’ means that the flame goes up, meaning we must light up until the flame rises by itself.” We should understand what it implies to us that we must “light up until the flame rises by itself.” Certainly, if the candle does not burn properly, but burns only as long as the person is lighting it, we certainly have to wait until it burns by itself. Thus, what novelty is it to say, “until the flame rises by itself”?

Concerning the making of the menorah, it is written, “This was the making of the menorah [lamp], a hammered work of gold.” RASHI interprets “hammered”: “It was one talent [piece] of gold. He would strike with a hammer and cut with scissors to spread its pieces properly. It was not made by separate pieces connected. Likewise, He made the menorah.” RASHI interprets, “It was done by itself by the Creator.”

We should understand this: If the menorah was made by itself, why did they have to strike with a hammer and cut with scissors? Certainly, if the Creator makes the menorah, it should have been enough to take a talent of gold and it would be made by itself. Why was there a need to strike?

It is known that human nature is to want only to receive for one’s own benefit. A person cannot do anything unless he sees that it will yield some benefit for himself. It is written about it in The Zohar: “The leech has two daughters: Hav, Hav” (Proverbs 30:15). The Zohar interprets, “The leech has two daughters that howl as dogs: Hav, Hav [Hebrew: give, give]. Give us the wealth of this world, and give us the wealth of the next world.” In other words, everything a person sees, from which he can derive some pleasure, he yells about it, Hav, Hav, which means “Give, give, I accept this with my heart and soul.”

We were given the commandment to love the Creator, as it is written, “And you shall love the Lord your God with all your heart, and with all your soul, and with all your might.” But how can this be observed if this is against our nature? Our sages said about the verse, “And dawned on them from Seir,” that “He opened to children of Esau so they would receive the Torah, but they did not want it. ‘He appeared from Mount Pharan,’ He walked there and opened to the children of Ishmael to accept it.” Yet, they did not want it, meaning they all asked, “What is written in it?” Esau did not want it because it is written, “You shall not commit murder,” and it is written about Esau, “You shall live by your sword.” It is likewise with the children of Ishmael: What does it write? “Do not commit adultery.” They did not want it. But when he came to the people of Israel, they said, “We will do and we will hear.”

We should understand, does the evil inclination in the people of Israel agree to relinquish the bad qualities? If so, what does it mean that they said, “We will do and we will hear”? We should interpret that when the people of Israel saw that their evil objected to the Torah, meaning that they did not want to observe the commandments of the Torah, they said, “We will do it against its will,” meaning by coercion, although our evil disagrees.

However, we should understand the merit of one who gives something to another by force. Can we say that he has given to him out of love? Since he does not love him, so this is not the reason for giving. Love is acquired by giving to each other good things. Then, it is natural that the receiver of the gift comes to love the giver. Yet, the giving does not make the giver love the receiver by the giving, so what is the reason that Israel said, “We will do against its will,” although the evil disagrees? And also, how will this fulfill, “And you shall love the Lord your God”?

Our sages said that when Israel said, “We will do and we will hear,” the Creator said, “Who revealed to My children this secret, the tool that the ministering angels use,” as it was said, “Mighty in strength, doers of His word, and then hearing the voice of His word.” This means that “doing” is regarded as “mighty in strength,” meaning overcoming, though the body, which has the nature of self-reception, disagrees. Later, by doing through overcoming, although the evil inclination does not want, we are later rewarded with “hearing the voice of His word.” The meaning of “I hear” is “I think,” as our sages said, “I did not hear means I do not think” (Iruvin 102).

Accordingly, the literal meaning is that by saying “we will do,” in overcoming by coercion, we will then be rewarded with “we will hear.” That is, the matter will be reasonable and acceptable. This means that when we find it reasonable and acceptable, we will certainly be able to do everything with love and joy, and then everything will be voluntary and not compulsory.

According to the above said, we can interpret the words, “Who revealed to My children this secret,” where we must understand what is the secret in saying, “We will do and we will hear,” of which asks, “Who disclosed this secret?” However, we must understand what is a “secret” in the work. A “secret” means that it is not revealed, but we must believe that it is here. That is, there is a matter here that we want and need to know, and if we have no need to know it, we do not consider it a “secret.”

This is similar to someone seeing two people whispering to one another. Clearly, they do not want him to hear. But if they are not speaking about him, he does not want to know what they are saying. In that case, what they are saying is not considered a secret that he wants to know. Even if he were told, he would still not want to hear, since every person has his own business that interest him. But if he thought that they were speaking of him, he would want to know what they are saying, for it is a secret that they do not want him to know.

The same orders that applies in corporeality, also applies in the work. For example, when a person learns Torah. When a person is learning rules, it can be said that the Torah does not speak in secret, things he does not know. On the contrary, the Torah tells him the rules by which to observe the Mitzvot [commandments/good deeds]. However, when he learns the stories in the Torah, or even the legends of our sages, if he believes that the Torah speaks of him but does not know the connection between the Torah he is learning and himself, and he wants to know what is written there, this is considered that now he is learning a secret.

That is, two things are required in order for something to be considered a secret: 1) He must believe that they are speaking of him. 2) He must want to know what the Torah says about him, meaning what the Torah speaks of that pertains to him. Only in this way is it regarded as a secret in the work.

Now we can understand what the Creator said, “Who revealed to My children this secret”? It means “Who revealed to My children the secret” of believing that by working in coercion, they will be rewarded with “Hearing Me,” and that which was previously compulsory will then become voluntary.

It follows that “doing” is called “faith.” That is, by believing that after the doing they would be rewarded with hearing, they were certain also during the coercion to do the things with joy and love, since they could be rewarded with hearing.

This is not so with the nations of the world. In the work, they are parts of man that do not pertain to the quality of “Israel.” Rather, they want to do everything with the external mind, as it understands what they can achieve. That which the intellect deems worth doing, for this they are willing to work, but not for what concerns faith above reason.

In other words, they see with their reason that a person cannot revoke the will to receive by himself. Instead, we must believe that if the Creator gave us this work of working in order to bestow, He must have known that it was possible to do this, but we, with our tiny mind, do not understand how such a thing can be, that it is truly a miracle from heaven. But the Creator certainly knew that we can achieve this degree.

They do not know how there are such things; they cannot believe. This is called “the nations of the world.” But “Israel” means that they can overcome and believe above reason. Hence, those who belong to the quality of Israel believe that bestowing is a secret to people, meaning that they do not know how to achieve the power of bestowal, but they do believe.

Conversely, the nations of the world in a person say that this is difficult and not for us. Hence, when we see that we are required to walk by way of faith above reason, they have no interest in this and escape the campaign saying that this is difficult for them.

This is why the “nations of the world” in man did not want to receive the Torah, for as we learn, receiving the Torah is regarded as “Should a man die in the tent.” Our sages said, “The Torah exists only in one who puts himself to death over it.” This means that a person should revoke his self-benefit, and make all his concerns only for the benefit of the Creator. Because the body does not agree to cancel the self-benefit and to walk by way of coercion and believe that by “We will do,” we will achieve “We will hear,” this faith is unacceptable to the reason of the self-receiver. This is the whole difference between the nations of the world and Israel.

Now we can understand what we asked, What does it imply that they said we must “light up goes up until the flame rises by itself”? The thing is that lighting pertains to man, who must perform an act. To what extent must he perform the act? In coercion, it is “until the flame rises by itself.”

“By itself” means without the work of the lower one. This is called “by coercion.” However, he is rewarded with the Creator giving him hearing. Naturally, at that time a person does everything gladly, with love, and willingly, not as when he engaged in doing, which was compulsory and the body resisted when he wanted to bestow upon the Creator.

Now, however, it is by way of “And you will love the Lord your God with all your heart,” with both your inclinations. That is, the evil inclination loves the Creator, too, since he is annulled before the Creator as a candle before a torch. This is the meaning of a person having to “light up,” to do things “until the flame rises by itself,” and not by a person’s own strength. Thus, “by itself” means by the power of the Creator.

Likewise, we should interpret what we asked about what our sages said about the making of the menorah: “This was the making of the menorah [lamp], a hammered work of gold. It was one talent [piece] of gold. He would strike with a hammer and cut with scissors to spread it properly. It was not made by separate talents connected.” We asked, Since they said a literal commentary, “This is how He made the menorah: It was done by itself by the Creator.” If the Creator made the menorah, which is called “by itself,” why did they have to strike with a hammer? Why must man do something, too?

However, a person should say, “We will do and we will hear.” That is, a person should begin in coercion and believe that he will be rewarded with hearing. Since there is no light without a Kli [vessel], meaning that the Creator does not give a filling to a person unless he has a need for the Creator to fill it. Hence, the person must begin and see that it is difficult, then pray to the Creator to help him. At that time, a person sees that everything is done by itself, without man’s help. Thus, what does the person do in the making of the menorah if the Creator does everything?

Answer: Man’s work is required, for without it we would not have the knowledge that the Creator does everything. Rather, we would say that we can achieve wholeness by ourselves, as well, without the Creator’s help, and “My power and the might of my hand have gotten me success.” Conversely, after a person toils and labors and does all that he can do, yet did not move even one bit, he must say that the Creator has given him this strength—to be able to work in order to bestow—as a gift. This means that the Creator has given man permission to serve Him. This permission is called that He has given him pleasure when he bestows upon the Creator.

By this we will understand the words, “It was one talent [piece] of gold.” The body is called “a talent of gold,” as it is written in The Zohar, “The leech has two daughters that howl as dogs, Hav, Hav [Give, give]. Give us the wealth of this world and give us the wealth of the next world. That body, which is called “a talent of Ze-Hav [Hebrew: Give this. English: “gold”], was striking with a hammer.”

Explanation: Any work that the body does coercively is regarded as striking with a hammer and cutting with scissors. That is, every coercion that a person does is as though he has cut off a part of Ze-Hav [Give this], meaning part of the will to receive for himself. This is the meaning of what is written, “To spread her organs properly,” meaning to strip off from the organs the will to receive for oneself, and correct them to work in order to bestow. This is called “to spread her organs properly.”

However, it was not so. That is, it was not done as one complete organ, one organ opposite one quality, in wholeness, and then another complete quality. Rather, one wholeness was made for all, which is in order to bestow, then all the organs were connected into one complete quality. However, it was not so, but on the contrary: Each organ that he wanted to correct, the bad appeared in its place, and not the good. Therefore, he had many organs that were spoiled until he came to a state where he saw that there was not a single organ in his receiver that was willing to work to bestow.

At that time, he saw that it was all a hammered work of Ze-Hav [gold]. That is, he saw that gold, meaning the receiver, is difficult to invert to working in order to bestow. At that time the Kli is completed, meaning the act on the part of the lower one. He sees that he cannot prevail over it, as it is written, “and the children of Israel sighed from the work, and their cry went up to God, from the work.” Then the help from the Creator arrives, as it is written, “Likewise, He made the menorah,” and RASHI interpreted that “It was done by itself by the Creator.”

Thus, who made the menorah? The Creator Himself. But if so, what is Israel’s work for?

The answer is, “In order to reveal the need, that only the Creator can change the nature He has created—that the creatures should have a desire to receive for themselves. Otherwise, a person thinks that he himself could turn the receiver into a giver.”

However, we should also understand why the Creator should care if the creatures do not know the truth and think that they themselves can do this work of turning the vessels of reception into bestowal. Or, we can ask the question differently: Why did the Creator not give strength to man to be able to invert the vessels of reception into bestowal by himself?

Baal HaSulam said that the answer to this is that it is a correction. Otherwise, a person would remain in his lowly degree. That is, he would not need the light of Torah, but the Creator wanted to give them the Torah. Hence, by not being able to obtain vessels of bestowal by themselves, they will ask the Creator to help them. The help He will give them is specifically through the Torah, since “the light in it reforms him.”

It follows that a man must receive the Torah, since the second phase after being reformed and receiving the vessels of bestowal—which is Phase 1—is that he receives the Torah as “the names of the Creator.” This quality is called “His desire to do good to His creations,” clothed in “the names of the Creator,” and it is called “The Torah and Israel and the Creator are one.”

Now we can interpret what is written, “The concealed things belong to Lord our God, and the revealed things belong to us and to our children forever, to do all the words of this Torah [law].” We asked, What does this come to teach us? The answer is that when a person begins the work of bestowal, he sees that he is not moving forward toward obtaining vessels of bestowal, but to the contrary. At that time, a person begins to see his bad state, how immersed he is in self-love, since according to the rule, the more a person wants his garment to be clean of any dirt, the more he sees the dirt.

There is a rule: “Anything which does not rest upon a man, he will do absentmindedly.” It means that when a person does not pay attention to something, he does not see what is missing there. For this reason, when he begins to work in order to bestow and pays attention to the extent to which he is willing to work in order to bestow, he sees how far he is from bestowal and that he cannot do anything without reward.

Hence, what can a person do when he sees that he has no progress in the work of bestowal, but rather always sees that he cannot exit self-love? That is, in the beginning of the work, he thought that if he only decided to walk on the path of bestowal, he would promptly be able to. That is, he thought that he was his own landlord, for who would tell him what to do? You can say that on things he wants to do there can be interferences from people on the outside. But here, in work of bestowal, which is only the intention to bestow, meaning that he does not need to observe more than the 613 Mitzvot if he wants to aim to bestow. Thus, superficially, he is engaging like everyone else, like the general public, and he is not unusual so it can be said that the general public objects to his way, for who knows that which is in one’s neighbor’s heart? Thus, he thought that after a short time of work, he would begin the work of bestowal.

Yet, suddenly he sees that each day, the more he works and wants to acquire vessels of bestowal, the more he sees that they are far away from him, and he is utterly unable to ever exit self-love.

The verse tells us about this: “The concealed things belong to the Lord our God.” That is, the aim to bestow, which is called “the concealed part,” for one does not know one’s neighbor’s thoughts, this a person should know—that in truth, it is out of our hands. Rather, the hidden part, called “intention,” belongs “to the Lord our God.” He must give us this power and we are powerless to help Him. Yet, we can help Him by beginning to engage in this work of bestowal and seeing that we cannot exit the self-love in us. By this we help Him, by knowing that only He helps us. Had we not begun, we would have been unable to continue further. This is the correction—to know that He alone does everything.

It would be the opposite if we could exit self-love by ourselves. That is, we would think so, but we would be devoid of the awareness that “He alone does, is doing, and will do all the deeds.” But when we see for ourselves that we cannot exit self-love, we do not need to believe that He has given us this power, for we evidently see it.

It follows that the text tells us not to be alarmed by the fact that we cannot prevail and exit self-love, which is called “the concealed part.” This is in the hands of the Creator, as it is written, “The concealed things belong to the Lord our God, and the revealed things belong to us and to our children.” That is, “revealed” means the part of the action, which we can do by coercion. This is why the verse tells us that the fact that we see that this is difficult for us is true. However, this, meaning the intention, was not given for us to do, but rather only the work. Yet, by seeing that we cannot do this by ourselves, this is called a “prayer,” meaning a need for the Creator to give us this Kli.

Now we can interpret what our sages said (Minchot 29), “Making the menorah was difficult for Moses until the Creator showed him with His finger, as it is written, ‘This is the work of the menorah.’” We should interpret this in the work: The “work of the menorah” means that the light of the Creator will shine. Yet, this requires vessels of bestowal. From where will they take the vessels of bestowal? This is difficult, as it is against nature. But the Creator showed him with His finger and said to him: “This is the work.” That is, “You will do the work, and I will give the intention.” This is considered that “You will do the revealed part, and I will give the concealed part.” This is the meaning of the words, “Likewise, He made the menorah,” meaning by itself.

Reader: We will now continue to the recorded lesson from the 3rd of November, 2002.

M. Laitman: (37:02) The Concealed for the Lord Our God and the Revealed for Us and Our Sons, in the Work, portion of Nitzavim from the Book of Devarim, Rungs of the Ladder, Volume 3. Rabash wants to answer a question here: why was reality created in such a way where we are not at the end of correction? Not in terms of our powers, our abilities, attainment, not the understanding of the doubled concealment. We're in a double concealment, confusion, complete, absolute detachment from all the causes and the forces and understanding. This is all in order for us to gain the corrected state through discernments, vessels, without which we won't be able to feel our reality in the good, corrected state. Rather, our advancement towards the goal builds us; it would have been impossible to create this vessel that will feel the end of correction in any other way if not like us. These vessels which begin to be fashioned and improved from zero more and more through to the corrected state. It's not that we can do something other than to recognize the necessity of correction and who it depends on and what is the correction that we need to make, to discover? This is called, The concealed mysteries are for our Lord, God. This means the intention in order to bestow, meaning the corrected state, the correction, and the revealed are for us and our sons, meaning that gradually, slowly, it is revealed to us. Then, accordingly, we receive the new qualities, new discernments which are called vessels. Then, we begin to enter spiritual states until we reach the end of the corrections. That is the article, in essence.

In each and every state, according to how a person feels the necessity for it and the causes for this state; and what is his true point where he stands in this state where he doesn't know. He's confused, he doesn't understand, he doesn't have any power on the one hand. His vessel is completely empty and he doesn't have any spiritual awareness, consciousness, nothing from his own side, on the one hand — this is called the point of Malchut. And also he discovers, on the other side, the point of Keter, the Creator who can do everything, is omnipotent, can do anything, He is good. That is the highest, most desirable goal, ge discovers the point of Keter of the state. When a person discovers these two things which are opposite to one another in full, this means that he's worthy of that degree in practice. And then the Creator does those mysteries, but a person needs to display some readiness for that and readiness, preparation, it means to discover these two opposite points: the importance of the Creator, as we call it, and the lowliness of the created being. Again, it's the same question, why did the Creator need all this? The Creator, the created being needs this, it needs to fill that gap. Between that gap, in that gap, we have the vessel that receives the purpose.

Question (Petah Tikva Center): (41:11) On page 218 below, on 219 above, he writes that, The Creator could have given the person the power to change the intention. Why doesn't He do that so that the person can receive the Torah? It's unclear here, what is the importance of the Torah? We thought the Torah was a means.

M. Laitman: The Torah is the force that corrects the person and the force that fills the person. The Torah is Orah, Ohr, light. It comes as the light that corrects the vessels and the light that fills the vessels, it's all called the Torah. What a person does, he makes preparations, that is called a commandment; and the light that fills him as a result is called Torah. What are you asking about this?

Student: It is not clear why the Torah was necessary. The person could have been given the force to correct himself and receive the filling, could not he?

M. Laitman: The Creator gives the person the power to correct himself to the extent that a person discovers that he requires that and that he needs to receive it from the Creator, this is what we call raising MAN. Raising MAN, that's the sum total of details and discernments and feelings and experience, altogether. That is what we call the records, the records that awaken the upper one to assist the lower one. It's not that the upper one doesn't want to, the upper one is a higher degree. And if your desire is to awaken that higher degree then it's an indication that you can be part of it. That is the issue of the request – it's not a request. It's simply compatibility with the vessel of the upper one. And then the upper one fills your vessel and then because of that feeling, you're equal to the upper one, that means that you've risen to its degree. You see until we chew all these states thoroughly.

Student: Why when a person exerts efforts and reveals that the will to receive is evil, and it also is revealed through suffering. He then feels he needs the help from outside. Why is it revealed that way?

M. Laitman: Why is the will to receive not revealed in the person by itself but, rather, the person needs to make great exertion. To open up the will to receive so it comes out so he can see it? Because the will to receive that's revealed in the person brings a person suffering. Because the will to receive is revealed with no filling, a lack, so the will to receive cannot be felt by a person if it brings only suffering. The person cannot suffer it, cannot tolerate it, so how much do you suffer? For one small degree, I can suffer, my will to receive between my degree and the adjacent degree that's higher. If my will to receive was revealed from my degree through to Ein Sof, Infinity, it's a suffering that's incomprehensible. It's the illumination of the terrible, black Malchut; but right now it's revealed to me a little bit, a little bit of the gap between me and Ein Sof, Infinity. There, it's all full and I'm completely empty, but I feel that to a very small degree. Let's say, I feel Ein Sof through a distance of 125 degrees, maximum, and then it doesn't appear to me that my state is so severe in comparison to the state of Ein Sof and then I can tolerate it. A person is shown the measure of his oppositeness to the good, by his readiness to suffer it, and this readiness to suffer is very limited in a person. That's why this scale, the path from us to Ein Sof, is divided into 125 degrees, well, let's say – it can be divided into many more.

To the extent that I reveal this distance, this gap between myself and Ein Sof, between me and Ein Sof, that's simply between me and the degree that's above myself which appears to me to be the goal, right now. To the extent that I discover this gap, then I'm awarded with a vessel. Now, to be awarded with a vessel, there are many conditions for that because a vessel is a lack that is worthy of receiving spiritual fulfillment, a lack worthy of the Creator coming to fill it, to dwell in it, settle in it. How? This lack needs to be suitable to the Creator, adapted to the Creator, meaning with the same intention which is in order to bestow. I discover that I'm not in, in order to bestow, and so the Creator cannot unite with me, then, what can I do? Then, comes the recognition that I must correct myself – I can't correct myself either so then I begin to understand that I need to turn to Him, that I need to turn to Him. Then, it's revealed to me that this was all prepared by Him, from the start. By turning to Him, I begin to unite with Him already, to connect to Him. And that connection is the goal, meaning our state, however much it appears to us to be opposite to holiness, distant from holiness. That is actually the state that is worthy of connection and adhesion and the attainment of the goal. The entire path is divided into many, many degrees because we cannot discover, we cannot reveal the gap between us and Ein Sof all at once. We would not have been able to skip over that divide and to start doing anything with it.

Also, when the will to receive is revealed to us for the first time on each degree, it appears to us as simply the Red Sea—impossible to cross, impossible. Later, bit by bit, we begin to see that, no, it's okay, it's possible somehow. Why is it fine, why is it possible? There's no habit. In spirituality, it's all discernments, forces, relations between forces, so what does it mean that it's possible? An illumination simply comes from above, gradually, the surrounding light, and the surrounding light gives us the feeling that it's not so terrible, opposite that gap. In the will to receive, there are forces against that and fulfillments and everything. There are people who feel that gap, and they run; and there are those who continue a bit further. Then, they see that by the study and their persistence, everything they did, that it's not so bad.

Question (Petah Tikva Center): (49:47) What's the difference between a Kabbalist who reached the end of correction and someone in the period of preparation in the beastly world?

M. Laitman: What is the difference between a Kabbalist who is on spiritual degrees, not yet the end of correction, you say. The end of correction, you understand, right, that doesn't matter, fine. Who hasn't reached the end of correction yet and the Kabbalist, let's say, he's not a Kabbalist, yet, but according to his goal he's called a Kabbalist. He's during the preparation period, meaning he's still with the intention in order to receive and that one is already in the intention to bestow, so what's the difference? It's the intention.

Student: What's the difference in the beastly world?

M. Laitman: Why does it matter if it's in the beastly world or the spiritual world, between angels or beasts? We're talking about the person himself, it doesn't matter where he is, in what environment. We're talking about his attitude to reality, towards reality; his attitude towards reality, that's the difference, in intention. Well, well, spin the question a little – I'm ready.

You're looking at reality as, well, I now see reality. What is reality: cars, buses, people, houses, does that change or no? If I'm now below the barrier or if I'm above the barrier; the end of correction, or the very first degree where I've now went to my first introductory lecture, what's the difference? Reality doesn't change. The bus and the house and the children and women and books and group, they remain the same, I change from the intention in order to receive to the intention in order to bestow, what else changes? Now, here we learn what is, The concealed are for the Lord, God. What changes?” That is called the intention.

Question (Petah Tikva Center): (51:59) What does it mean that the difference is only spiritual?

M. Laitman: The difference between this world and the world to come is the difference of inner intention. The inner intention a person has in his attitude towards reality, everything that he feels in relation to reality. That's it, but when you begin to see through the reflected lights, reality appears to you completely differently. Meaning how reality appears, yes, appears how it appears to you, well, it appears different. But, this is subjective: what does it mean, it appears? You don't see the house, suddenly as being something different. But, rather, its essence in the intention of creation and the purpose of creation, you see differently. That's how you look at everything, it appears to you, it exists, you don't even know why and for what reason. But, here, you discover in everything a purpose and how you can use everything. That everything has a reason, a purpose. The intention changes your perception but that is all that changes – externally, nothing. Now, you could say but we learned that other than me, the whole of reality is full of the upper light and it's all an illusion. So the Kabbalist who is in this world, he sees only the upper light, or does he see also the houses, the children, the women, the group, the friends, the food, all sorts of things? Or does he see the upper light filling reality and he is in that cloud of light? Yes? Is this confusing?

Student: A little?

M. Laitman: We're talking about this upper light that fills all of reality, we're not talking about our vision, our feeling. We're talking about the Providence, which fulfills all of reality and it is completely, entirely good. Not that the houses and children and animals disappear, and this entire world and the universe. The illusion is not the illusion of whether it exists or doesn't, the illusion is about the intention: what does it exist for? Then, you can ask further: but we said that we have five senses, and only thanks to the five senses we perceive this reality. If we had other senses, we would see a different reality, reality itself, not just our intention, right?

Now, what does it mean, other senses, what other senses could there be? Desires, you say. Our desires changed? Five desires there are, if we have these senses, we feel. If we don't have these senses, we don't feel. You can say, so I disappear from the body, the body dies, I continue to exist in my spiritual body but the corporeal body dies. How do I feel reality, and do I feel through my spiritual body, the corporeal world? Though I lose the senses, do I see the house, I don't; do I see people, I don't – what do I see, what do I feel, what disappears and what doesn't? Yeah, confusing, a little bit.

We should say that all these things are in relation to the senses, they're according to the senses, that's it. Meaning, just as you now look at the world and you see the externality of things – the corporeal clothings because your clothings are only corporeal – if you add to that spiritual senses, you'll also see spiritual garments that exist in reality. That is, spiritual vessels according to your degree and below your degree. More than your degree, everything just looks to you as light. To the extent that you ascend, that light will be reduced to vessels and fulfillments, you understand? The more a person ascends, the light, which is called Ein Sof—let's say every Rosh is called Ein Sof – but the Rosh of the Partzuf is called Ein Sof towards it. If I exist above that Rosh, then that Rosh is not Ein Sof, it's a Rosh that I understand, that I perceive. That I see what it doesn't attain, I do attain, so accordingly, that's—it all follows the senses.

Question (Petah Tikva Center): (58:01) Can there be such a situation? We learned from this article that, actually, a person reaches a state of bestowal only by discovering how opposite he is from the Creator, his opposite state. This oppositeness, he discovers only through efforts and exertion he makes in order to achieve that. So, I infer from that, that when it appears to a person that he is discovering the revelation of evil, that he himself discovers it. Is that the lie?

M. Laitman: When a person feels, it's not false; when he thinks he revealed it, that's false because we say everything happens by the light. There cannot be a feeling in the will to receive if there is no light. Only from two opposite things comes a feeling – the feeling is a gap between two things – that leads to a feeling.

Question (Petah Tikva Center): (59:05) The realization of the purpose of creation, shouldn't it manifest also as the elimination of all suffering that we know in this world? This is following up on the friend’s question: is there some change we need to also feel in reality or is it the same as it is now?

M. Laitman: I don't understand.

Student: The purpose of creation is to do good to His created beings, right?

M. Laitman: That's what they say, that the purpose of creation is to benefit the created beings, yes.

Student: We say that the world will remain as it is. Only our perspective changes.

M. Laitman: Our world remains at the end of correction exactly as it is now, yes? Because the correction relates to the intention in order to bestow, not to the still, vegetative, and animate.

Student: I'm still trying to examine how the correction of the intention will influence reality?

M. Laitman: It will influence this reality in a way that this world will be better, and it will also be better in terms of changes for the better in the still, vegetative, animate.

Student: Is it better or just good? Will people keep killing each other?

M. Laitman: Will people keep killing each other, maybe so, I don't know. If it's in order to bestow for the purpose of correction, possibly yes, I don't know. For example, will you not slaughter a beast to eat it, you will.

Student: With a beast, yes but my friend?

M. Laitman: A friend, I don't know? Everything is tested according to the intention in order to bestow contentment to the Creator.

Student: Someone is going to suffer in this situation. I mean, if the goal is to do good to His created beings then it needs to be good. Baal HaSulam also writes?

M. Laitman: I told you the sentence that way for a reason, so you understand that the intention in order to bestow is the determining factor. And the action, call it slaughtering, Call it stealing, whatever you say, it doesn't matter; if such a thing could be, I don't know, yes or no. But if there is a true intention in order to bestow that necessitates such a thing to happen, it will happen, that's it. I don't care how it happens in a corporeal way.

Student: You can't say it will be expressed in the way that I?

M. Laitman: I don't want to say more here, and I don't even want to think about the action. I'm saying that the intention, in order to bestow, will determine the actions we will do, that's it. Baal HaSulam says that if a society wants to be corrected, then each one who doesn't want to be in that society in a corrected way should be banned from society without mercy. What does it mean, without mercy? Even if we know that we're going to throw him to the wolves, there, I don't know to whom. Or maybe, then, the wolf will live with the sheep, and I don't know, they'll live in pairs or something. But he says that such a person should be thrown out of society. It's possible that we will throw him out of society and out of the group, out of the city or the country, I don't know. If we'll see his behavior as truly damaging and we can't do anything about it and that, to him, is a correction. If it's impossible in any acceptable form from an intention to bestow, to correct him; so I don't know, maybe it could be, you see that he writes this.

Question (Petah Tikva Center): (01:03:02) Yes, he writes in The Last Generation. He tries to describe a reality in those times and he writes that there is danger, there?

M. Laitman: Even in The Last Generation, he writes that there will be some who won't completely agree but will accept them because they're willing to follow even though they don't understand. Meaning the layers in the will to receive are such that are so low, that there are people who are considered on the animal level. They'll accept this kind of existence upon them without complete consciousness of reality, recognition of reality. How could there be then the end of correction if they don't have a complete feeling? They will, but through us and not through themselves, it will come from incorporation. The general Malchut includes within it desires that are very specific and very low and all kinds. You understand that ninety-nine percent is inanimate and only one percent is vegetative, so what can you do? I don't know how to express it but you see that even in The Last Generation, he says, there will be all kinds of people.

Student: From different directions: sometimes you say that we need to look at the suffering in the world and to say that this is happening because we're not working well enough. So, if it is so then, obviously, I need to take into account that my work here can help people with their daily suffering, the beastly suffering, right?

M. Laitman: Man should say, The world was created for me, that I will create, that I will correct the world through my inner action. And if the world suffers, it suffers because of me. If I were corrected, the world would not suffer, that's what a person reveals bit by bit, he reveals this reality, and that's it. And then it necessitates us and positions us in a responsible way for everything that's done. He says that all the slaughterings, and killings, and all the suffering in the world comes from the people, because of the people of Israel. If the people of Israel would recognize that, things would seem different today. Imagine if we had accepted that, if we truly felt ourselves responsible, at fault; and it is truly so.

Question (Petah Tikva Center): (01:05:49) What does it mean, doing before hearing? How can you do something before hearing?

M. Laitman: No, today, we're not going to go into that anymore.

Student: You said that the world was created for us to fix it?

M. Laitman: The world was created for us to fix it, I wouldn't say that; the world is not broken, we are broken – what do I need to correct about the world? A correction is only in the intention in order to bestow, which belongs to man. I need to correct the trees, the rocks, the animals, the beasts? They have an intention in order to receive which I need to correct in order to bestow? It's only for us, and also for each one, it's only within them – this belongs to the correction. Outside of me there's nothing to correct, and I also can't correct even what I think. It's dumb, if I'm trying to correct someone with an intention in order to bestow, it's his choice. His recognition of evil, his understanding that it depends on him, doesn't depend on him, his addressed to the Creator. That's why it's called the wisdom of the hidden because no one can touch it besides the person, himself.

Student: So, in these times we actually feel shame because we're cursing the Creator. What can we do with that shame?

M. Laitman: Do I feel that I disagree with the Creator, I want to rebel, I'm cursing Him, what do I need to do in relation to that? I, accordingly, perhaps I want to erase that thought because I'm afraid that I'll get something bad from Him, maybe that's how I think. Maybe I should use this thought as a means to actually do something. It depends on to whom do I relate everything that happens in me. If, say, let's take this example: if I relate this thought to the Creator, then the Creator sent it to me, purposely, so I'll do something about it. And then I start looking at this thought as an asset. And if I think this thought comes from me, not Him – He is the cause but I am the cause—then immediately I either want to erase it or to blur it so it doesn't cause anything bad to me. So, it all depends on where do we hinge that reason for everything that happens. That ultimately determines how we relate to reality. Either I just want to cover things up, you know, paint things rosy, or I will relate to it purposefully and with effect.

Student: What about things we've done in the past, looking back? What can we do about shame with respect to that?

M. Laitman: The sense of shame. So, again, I'm telling you, if I just felt just ashamed of being opposite, then it's the shame that the landlord, the host, gave me. If I want to erase the host or get rid of this whole matter just to not feel the shame. If I feel that the shame is something He sends me purposefully, that it comes from Him, then it becomes a springboard.

Student: When we cross the barrier, we feel shame with respect to the giver of the pleasure. Now, looking back, do you feel shame about everything you went through?

M. Laitman: No, no way, no, you're talking about crossing the barrier, he didn't cross the barrier! But there's no such thing as crossed, already, whoever thinks about the past, he's like the wife of Lot. It becomes like a lump of salt that cannot be spoiled, you can't eat it, you can't be without it. But only in a way that you add it to food.

Question (Petah Tikva Center): (01:09:50) Is there a justification for everything that happened?

M. Laitman: A justification for the past? That, everything I've been through in the past, why it was? In order to collect vessels and discernments for the present. Each thing is like this towards the final correction, what in the final correction do I see? And I say, Oh, remember how I sweated once, like an old person, you know? You heard these old people, We came to the land and conquered, and etc., etc. Well, soon, I promise you, continue and you'll see that the past for you won't even be – it will have no importance whatsoever. Only for the sake of the present you will need it, that's it. You won't think, but I didn't do it this way, and I didn't have this, and this wasn't – okay. That attitude towards it will be erased because it's not okay, it's not you altogether. For that, we don't need to cross the barrier – much before it.

Question (Petah Tikva Center): (01:10:55) What is an audacious, kind of daring?

M. Laitman: He thinks he's brave and he's going to give us questions!

Student: It's something I didn't reach, yet.

M. Laitman: Okay.

Question (Petah Tikva Center): (01:11:12) What happens in the general end of correction for everyone?

M. Laitman: Do we repeat, come back? If we corrected everything in order to bestow, and there's all the discernments that we can fill ourselves with the presence of the Creator. And we're equal to Him on an even level, so why do we have to come back?

Student: The light is infinite, so we've reached the infinite light?

M. Laitman: No, no, but what, you didn't hear what I'm saying, what I answered. This whole path that we go through, and this is what he explains in this article and he explains it really nice! That we need throughout this path to collect the discernments, to build the vessel from all these different impressions. And when this vessel is complete, I've been impressed by everything, I decided about everything, I understood everything. And everything is in the right and correct order, connected between one thing and another, so I truly have a vessel. Within this vessel, I now receive the revelation of godliness in a whole way because this vessel is completely similar to Him, and His intention and the intention of the Creator. And what other reason would there be for it to change or come back? No, what first? There is cause and consequence, what cause could there be for me to once more enter into a shattering, and the falling, and the descent, and once more to the correction? What else do we need to achieve, to attain?

Student: You said that everyone, the whole world will reach the end of correction?

M. Laitman: I mean the final correction, which means that everyone—all the souls, souls reach the final correction.

Student: Equivalence with the light of Ein Sof?

M. Laitman: Yes, to equalize with the light of Ein Sof, as it was.

Student: If everyone reaches that state of Ohr Ein Sof, the light of infinity, then there is, why is there no end, infinity?

M. Laitman: Not to become the light of Ein Sof, but rather to be according to the action—equal to the light of Ein Sof, which is then called the Creator. And then, well then, I can't tell you! What then, there is after that, there is – then – until then, you just corrected your vessel. Now with this corrected vessel, you can continue to work; then you have all the discernments, and you're already ready. Let's say at that point you are mature, you're equal to the Creator. Now He takes you as a partner who is equal to Him in every way, to something that we really don't know what that is, that is already the secrets of Torah.

Question (Petah Tikva Center): (01:14:07) What happens to a person who reaches the end of correction in this world, in this incarnation?

M. Laitman: A person who is not in this world cannot reach the final correction, just so you know. The final correction is a state that we reach here while we're living, here in this world; our internal intention is in order to bestow contentment to the Creator maximally upon everything that can be revealed in me.

Student: So, he reaches the end of correction in this world, let's say, and then what happens as far as he's concerned, what does he do then? Maybe he can come back and help to influence others?

M. Laitman: Even before he reaches the final correction, in order to reach the end of correction – we didn't study this yet in the Introduction to TES. In TES, he teaches that there's a stage where there's to be sorry with the sorrow of the public, and then to merit the comfort of the public. Meaning, I can reach my personal final correction, only if I connect with all the souls on my behalf, not on their behalf. Connect with all the souls on my behalf, correct them on my behalf by being sorry with their sorrow. Taking their sorrow, absorbing it within me, raising it to the Creator. And in such a way I receive a correction for them and correct them. What does it then mean to correct them? I correct my personal part that is incorporated in each and every soul. And when I corrected my connection, my incorporation, my part that's connected with all the souls, that's considered that I've reached the final correction. What does it mean? In all these vessels, there's already a filling of the final correction, which is considered that I've reached the final correction. How do the rest of the souls feel this? They will feel it – either they will feel it somewhat – meaning it aids them for sure!

Student: Meaning there's no way back? There's no situation of a way back, it's the end of correction?

M. Laitman: Let's put it this way: 99% of humanity — let's say all the souls besides one soul have reached the final correction. So in that one soul that has yet to begin to correct herself, this is just a theoretical case, yes? So it has 99% of a hundred in her corrected because they were corrected by all those who are corrected. In their incorporation in her, they corrected the soul and only she didn't correct herself. So she doesn't feel that she is corrected in 99%; she doesn't feel it because she has nothing to feel this by. Her part, her point in the heart is still black and dead, but the moment it will now start to work on that point, it will immediately begin to feel that everything is ready for her, and it's all arranged, you understand? Meaning certainly, one that performs corrections to reach the final correction sits in this way to all the souls.

Student: That was the second question, I just asked this question because I meant?

M. Laitman: Okay, so you're satisfied? Thank God. No? It's best to remain with the lack, it's a very good quality.

Question (Petah Tikva Center): (01:17:53) How would you call the connection between people, in general, this connection in society, what unifies the society? What would you call the connection?

M. Laitman: The connection between people that you can call a society, where each feels that he cannot reach correction, feeling, spirituality, the Creator, doesn't matter what, without the others, that's called a society. In the most egoistic possible way, I need them, otherwise I'm dead, that's it, no more! Just like in every other society, that's why it's called friends, group; they didn't find some special word, another special word for this, you know, I don't know what. But rather, because also in our world, if we want to succeed in something, we need to unite, to trust one another, etc. So here, there's only a difference in the goal.

Student: What I meant is, the connection in society in general, not necessarily Bnei Baruch. When you have a connection among people who live in a society, can you call that connection, holy?

M. Laitman: Holy is considered if it's in the direction to the Creator, then it's called holy, it's distinguished. In order to bestow, it's considered Kadosh, holy, why? Because it's sanctified or distinguished from above in order to receive. The word, Kadosh, or holy means that you are sanctified, you are special for me – only for me, not to others – that's the word Kadosh, or holy. I devote this, or dedicate this to Him, meaning this I distinguish only for Him, that's called holy, a sanctification to someone specific. So, because we have in creation two parts only, no more: in order to receive and in order to bestow. So holy is that which is differentiated, or distinguished, or separated from. Why should you get confused with your stigmas of what holiness is? I know, well, I don't know what. It's just holy, this differentiated from me, that I don't yet have, that I have yet to acquire.

Student: I didn't quite get it?

M. Laitman: What did you understand? According to this definition, what is there to understand, it's all clear?

Student: What is separate?

M. Laitman: What is separate? But it's not in my nature – ask, I'll answer you. The simpler and clearer the definitions are, it's a healthier place, there's no place to err. It becomes too simple and you're standing before a wall, and you must do something. I understand that it doesn't give you a chance to run away, but is it good? Well, we'll see! There's people who actually like all kinds of dreams and, you know, imaginations, it gives a certain beauty to it, or some taste, flavor, I don't know, some taste, what is it? In order to receive, in order to bestow, da, da, da. And what next? Put your foot on the brakes, and that's it.

Question (Petah Tikva Center): (01:21:41) What is the… should be the preparation to fill the gap between me and the Creator? What are we preparing, what is the preparation itself?

M. Laitman: The preparation to fill the gap between me and the Creator is, well, the preparation is only in the desire to want to know Him, to get to know Him. Where, I want to know Him, when I begin to discover Him, I begin to see that He's opposite to me. I can't prepare myself to get to know Him as one who's opposite. How do I know what is opposite, not opposite? The fact that I want to discover the point of the heart, something that's above me, then I yearn seemingly to Him. I yearn to understand, to know, to open Him up, or the upper reality – it doesn't matter how you say it. We're still confused, we don't, it seems to us that all those things are different things. The spiritual world, and the Creator, and the worlds, and the upper reality, which is all as if these are many things and not one. That is how, in accordance with our language, with our tongue, it seems so, and it's not that way. What you discover is the Creator, your way of relating, your connection with the Creator is called the worlds, degrees. Just like I am with you, we have a certain relationship. Today we're closer, tomorrow we're more distant, and then it changes this way and that way: you ask, I answer; I ask, you do; and like that, that's called the worlds, the connection.

Student: Is that feeling permanent, or let's say, 24 hours through my senses, I feel reality? And the Kabbalist also feels the relationship persistently, or there's also less than that?

M. Laitman: The feeling of the Creator constantly changes in a created being. Right, left, middle, records, bestowals, awakenings from above, everything. There are many causes for changing in feeling, there's a constant shaking up of our feelings. Otherwise, if not for the records within, and the light that operates upon them from the outside, and reverberating everything, and moving everything. If not that, we wouldn't change – we are something, from what would we change? A vessel in itself cannot move, the lights reverberate the vessel, and the lights mean, the intention is, means the records.

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Reader: Let's share our impressions from the lesson, and what are we taking to implement in the Ten. Then, we're going to move to the next part of the lesson, but before that we'll sing a song together!

Song: (01:31:04)