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

Daily Morning Lesson: March 4, 2026

Part 1: A lesson based on the articles of Rabash

Rabash. Article No. 21, 1991. What Does It Mean that We Read the Portion, Zachor [Remember], Before Purim, in the Work?

Original lesson date: 03/16/2003

Reader: Dear friends, in the first part of the lesson, we will study a lesson on the topic of Purim from March 2003. It's based on an article, What Does It Mean That We Read the portion, Zachor, "Remember," before Purim in the work, a Rabash article. Which you can find in the Rabash writings, we'll read it together in the Ten, we have 35 minutes to do so. Tens that complete the reading earlier are invited to discuss in a workshop about the main things in the article. In the Rabash article,

Reading: (00:49) What Does It Mean that We Read the Portion, Zachor [Remember], Before Purim, in the Work?

Article No. 21, 1991

The verse says, “Remember what Amalek did to you along the way when you came out from Egypt, what happened to you along the way. Blot out the memory of Amalek from under heaven; do not forget.”

We should understand why we must remember what Amalek did to us in order to observe “Blot out the memory of Amalek.” That is, this means that if we do not remember what he did to us, we cannot blot out, but rather precisely as much as we remember of him, this we can blot out, and not more. We should understand what it means in the work that he says, “Blot out the memory of Amalek,” and if we have no memory then we cannot blot out. Therefore, first we were given the Mitzva [commandment/good deed], “Remember what Amalek did to you,” and then we have the memory of Amalek, and we can carry out the Mitzva of blotting out Amalek.

It is known that there is no light without a Kli [vessel], no filling without a lack. Hence, a person cannot do anything if he has no need for that same thing. Therefore, how can we blot out Amalek if we have no need to blot him out? That is, a person does not know what is Amalek or why we need to perform the action of blotting him out. Therefore, first we must know what is Amalek and what troubles he had done to us. Afterward, to the extent that we understand that he is causing us troubles, to that extent we are ready to observe “Blot out the memory of Amalek.”

In other words, according to one’s memory of the troubles he had done to him, to that extent a person is willing to blot him out. That is, precisely according to what he remembers that he had harmed him, to that extent he wants to remove him from the world. If a person does not remember that he had done to him many troubles, then he has no need to blot him out. Hence, to the extent that he remembers, he can blot him out, and not more.

It follows that it is impossible to observe the blotting out of Amalek, but only to the extent that he remembers the troubles that he did to him. For this reason, the preparation for blotting out Amalek should be that one must know what is Amalek, meaning what is the role of Amalek against the people of Israel. It is about this that the verse says, “Remember what Amalek did to you along the way when you came out from Egypt, what happened to you along the way.”

To the extent that a person feels the “what Amalek did to you,” he can carry out “Blot out the memory of Amalek.” That is, if a person does not remember that Amalek harmed him, he has no reason to blot him out. When a person introspects and wants to see who is his enemy and does him only harm, it is the will to receive for one’s own sake, which is called the “evil inclination,” since it prevents a person from receiving the delight and pleasure that the Creator wants to give him.

Therefore, when one looks at it, to the extent that he feels that the will to receive is his enemy, to the extent of the preparation to know and to feel the suffering it causes him, only to that extent is one willing to obliterate it from the world. This is the meaning of what is written, “Blot out the memory of Amalek.” That is, this implies that we should know that we can blot out only to the extent that we remember what is the measure of the bad that he had done to us.

Accordingly, we can understand why we read the portion Zachor [remember] before Purim. First we must understand what is Purim in the work. The importance of Purim is explained in the words of the ARI (The Study of the Ten Sefirot, Part 15, Item 220), “This is the meaning of what is written, ‘Their memory shall not fade from their descendants.’ That illumination is on the days of Purim each and every year. Therefore, in the future, all the occasions will be cancelled except for the scroll of Esther. The reason is that there has never been such a great miracle, not on Sabbaths and not on good days, for such an illumination to be. In this respect, there is a big merit to Purim over all other days, even Sabbaths and good days.”

In the commentary Ohr Pnimi, he interprets that that light, which was in the days of Purim, can shine only at the end of correction and not before. This light is called “the light of the purpose of creation.” That is, it is light of Hochma that is clothed in vessels of reception, meaning he wants to receive the delight and pleasure that are there, which come from the purpose of creation. This light of the purpose of creation, called light of Hochma, cannot shine without clothing, and it dresses in the light of the correction of creation, called light of Hassadim. Before the end of correction, this light of Hochma, called Gadlut of Hochma, cannot shine together with the light of Hassadim.

At that time, there was a miracle because of the fasting and the outcries, which extended light of Hassadim, and then light of Hochma could dress within the light of Hassadim, and this is considered that there was a miracle when the light shone before the end of correction, since by nature, that light can shine only at the end of correction, which is called “in the future.” The miracle was that it illuminated before the end of correction. This is why our sages said, “All the occasions will be cancelled except for the scroll of Esther, since the light of Purim is the light that will shine in the future.

It is written (Shabbat, p 88), “‘And they stood at the bottom of the mountain.’ It means that He forced the mountain on them like a vault and said, ‘If you accept the Torah, very well. But if you do not, there will it be your burial.’ Raba said, ‘Although the generation received it in the days of Ahasuerus, as it is written, ‘they kept what they had already received.’”

We therefore see the importance of Purim, that they accepted the Torah willingly, whereas until then, it was only by coercion. By this we can interpret what we asked, What is the meaning of the portion Zachor being before Purim? The reason is that there is no light without a Kli. Hence, first we must remember what Amalek did, for Amalek in the work is called “the evil inclination,” and remember the troubles he caused the people of Israel. Afterward, once we have a Kli, meaning a lack, it is possible to pray, as then it was fasting and crying out, and then they were rewarded with “kept and received willingly, for the love of the miracle.”

It follows that we must prepare for Purim. We must say that the preparation is for the need and the Kli [vessel] for the reception of the light. This means that by feeling the lack, we can receive the filling. As there are six workdays before we can come to the state of Shabbat [Sabbath], as our sages said, “He who did not toil on the eve of Shabbat, what will he eat on Shabbat?” meaning that only when there are six workdays, then when Shabbat comes there is rest.

Therefore, one who works on Shabbat is regarded as “desecrating the Shabbat,” meaning he desecrated the rest. Likewise, the preparation for Purim is also the feeling of the evil of Haman, who wants to destroy and to kill and annihilate all the Jews, from youth to old, infants and women, in one day.

Therefore, one must pay attention to the Haman in his heart, how he wants to destroy anything related to Kedusha [holiness], meaning anything that can yield something that is regarded as Kedusha. Regardless of the measure of the matter, even if it is the smallest, he wants to destroy it. He regrets that he hasn’t the power to overcome the thought of Haman, who wants to destroy all the Jews.

We should interpret that “all the Jews” means anything that has some relation to “for the sake of the Creator,” this he wants to destroy. This is called “recognition of evil,” which is a Kli and a lack. Afterward, we can receive a filling for it, called “light,” which comes to fill the lack that is in the Kli. Hence, afterward, Israel were rewarded with “and it was turned to the contrary, so that the Jews governed their enemies,” and they were rewarded with receiving the Torah willingly and not forcefully.

But the heart of the miracle is that “the Jews governed their enemies.” That is, when the quality of “Jews” in one’s heart governs, the work of the Creator can be done willingly and not by force. It follows that the heart of the miracle is when he was in a state where Haman controls and wants to destroy the entire quality of the Jews. But when the Jews control one’s heart, they can observe willingly and not forcefully.

This is as our sages said, “Tyre was built only out of the ruin of Jerusalem, and vice-versa, when one rises, the other falls.” Hence, the heart of man’s work is to pray to the Creator to give him the desire to bestow, as this is the heart of the prayer, as it is written, “He who comes to purify is aided.” When the Creator gives him the desire to bestow, this is the heart of the miracle, and this is called “a second nature,” and it is in the hands of the Creator to give him a second nature.

This is why we read the portion Zachor before Purim. But before the portion Zachor, we read the portion Shekalim [pl. of shekel]. This comes to tell us that in the work, as The Zohar says, “Shekalim means Even [stone] with which to weigh.” This is so because one must weigh the order of one’s work, to see whether or not it is for the sake of the Creator. That is, it is impossible to blot out Amalek before one knows the power of the bad within him, and how it causes all the distancing from the Creator.

Therefore, when weighing the work in order to see if they are fine or not, we can come to the recognition of evil. Then, the extent to which we feel the bad and cannot overcome it, meaning that we see that we cannot prevail over it, this is still not regarded as “recognition of evil.” However, this means that he sees the losses that the evil causes him and he wants to get rid of the evil but cannot. This is called “recognition of evil,” meaning the sensation of the evil. In other words, when he sees the losses that the evil causes him, this is called “recognition of evil.”

This feeling comes to a person through labor in Torah and Mitzvot [commandments/good deeds], when the light in the Torah makes him feel that the situation he is in is very bad because it causes him to be far from Kedusha. But if he does not feel that he is immersed in self-love, it harms him (and this is called recognition of evil). Precisely through Torah and Mitzvot, when he tries to obtain through them assistance in the work, the Torah reveals to him the bad in him. The first assistance he receives is the recognition of evil, meaning to recognize that the bad, meaning the will to receive for oneself, is bad and harmful to spirituality. It follows that the meaning of recognition of evil is to recognize that the bad, meaning the will to receive, is what is harmful to man. And when one feels that it is harmful, he can pray from the bottom of the heart.

However, we must understand why there should be a prayer from the bottom of the heart. The answer is that since one cannot feel the real taste of anything unless he has a yearning for it, from above they want that when he asks for something, that his request be answered, there must be a real lack. This is called “a prayer from the bottom of the heart,” and it is known that “heart” means “desire.”

Hence, when one prays to be given some filling, he must have a lack for the filling. For this reason, if one has another desire in one’s heart, it is a sign that he does not have a big desire, since his desire splits into two desires. It follows that neither are great. But if he has but one desire in the heart, this is considered that what he asks is from the bottom of the heart. That is, he does not have any desire in between. He might have a desire to learn Torah but also a desire to rest and not exert. This, too, is considered two desires and is already not considered that the fact that he wants to learn Torah is one desire, since he also wants to enjoy rest.

Therefore, we read the portion Shekalim before the portion Zachor, since first we must know that the will to receive is called “bad and harmful,” and then we can say, “Remember what Amalek did to you,” when he enthroned the will to receive over the people of Israel in both mind and heart. And since we know that he did a bad thing, we want to obliterate Amalek.

We should know that in the order of the work, we must make several discernments:

1) When a person begins to enter the work of observing Torah and Mitzvot, he does not feel deficient, since he knows that he is more or less observing Torah and Mitzvot. Hence, he has no reason to say that he has bad.

2) When he begins to examine his actions, he begins to feel that he has bad in him, and he is wicked, but not a complete wicked, since he sees that there are worse people than him. Therefore, he is called “incomplete wicked.”

3) When he wants to work in order to bestow, he sees how far he is from this work. Hence, the wicked comes to him with the “Who” and “What” questions. At that time, he comes to a state where he sees that he is a “complete wicked” in both mind and heart.

4) When he is in a state of ascent, he thinks of himself that he is righteous, meaning that he will remain in a state of ascent forever. Yet, afterward, another descent comes to him and he sees that he is wicked. Therefore, he does not know what to say about himself, whether to say that he is a complete wicked, since he sees that he has ascents when he appears to himself as righteous, or to say that he is righteous, since he sees that during a descent, he is wicked.

Since a person is close to himself, he accepts a bribe from the body, which he loves, and says that in truth, he is righteous, but an “incomplete righteous.” In other words, since the body will enjoy more if he justifies himself, he says about himself that he is an “incomplete righteous.” Because he has descents, at which time he is in a state of “wicked,” and he does not say that he is “wicked” because of the descent, for the above reason that he accepts a bribe from the body, so he chooses to say that he is righteous, but an incomplete one, as it is written (Deuteronomy 16:19), “A bribe blinds the eyes of the wise and distorts the words of the righteous.”

We can see an example of this in the manner that the world behaves. We see that many people buy lottery tickets in order to win the draw. Each one thinks that he will win the grand prize in the lottery, although there could be a million participants in the lottery and only one winner. Nevertheless, he participates in the draw and thinks that he might win. That is, although it is doubtful, he thinks that he might still win.

Conversely, we see that when those who buy the lottery want to go some place by car, we see that one out of a million has a car accident, and people are hurt. But that person who bought the lottery ticket is not afraid that he might have an accident. He does not say, as when he comes to buy a ticket, that he might have an accident.

The reason for this is that since a person is close to himself, he cannot see anything bad about himself. If there is something bad, it will probably happen to others, and not to him. Although he has hopes about winning the lottery, with a car accident, someone else will “win” this, and not he, although based on what does he determine that there is a difference between the lottery and an accident. And yet, “A bribe blinds the eyes of the wise and distorts the words of the righteous.”

Therefore, when one sees that he has ups and downs, he says that in truth, he is righteous, so why is he having descents, for then, during the descent, he sees that he is wicked? As a result, he says about himself that he is righteous, albeit incomplete.

5) When he is rewarded with complete faith and can aim his work in order to bestow, but only in vessels of bestowal, it can be said that he already has love of the Creator, although only with the good inclination. But the vessels of reception, which pertain to the evil inclination, those are still outside of Kedusha.

6) When he achieves “repentance,” meaning when he is rewarded with love of the Creator “with both your inclinations,” as it is written, “And you shall love the Lord your God with all your heart,” meaning with both your inclinations, the good inclination and the evil inclination. This is considered that one has repented, meaning that the bad in him, which are the vessels of reception, have also entered the Kedusha [holiness], and he can work with them in order to bestow. This is why our sages said, “In a place where they who repent stand, complete righteous do not stand.” This means that complete righteous cannot stand in Kedusha, meaning that complete righteous cannot use Kelim [vessels] of the evil inclination, which are vessels of reception for self-benefit, so they are corrected and are in Kedusha, meaning that they work for the sake of the Creator.

It follows that everything follows the order of degrees, from light to heavy. Hence, the order of the work is that we begin in Lo Lishma [not for Her sake], and then we achieve Lishma [for Her sake]. Accordingly, we should interpret what our sages said about the words “received and kept, kept what they had already received.” That is, thus far it was by force, as it is written, “And they stood at the bottom of the mountain,” and they explained, “He forced the mountain on them like a vault and said, ‘If you accept the Torah, very well. But if you do not, there will it be your burial.’”

It follows that thus far it was by force, and now, on Purim, they accepted it willingly. This is called “the order of the work.” That is, the beginning of man’s work should be by force. By nature, when a person wants to work for the sake of the Creator, his body objects to it. This means that in truth, we begin in Lo Lishma, when the body does not object so much, since when it believes that it will be rewarded for relinquishing small pleasures and receive in return great pleasures, meaning he promises the body that it will receive a greater reward in return for his work in Torah and Mitzvot, this is not against nature. Hence, this is truly the first beginning.

But afterward, when he begins the work in order to bestow, the body resists it as it contradicts the nature with which it was born, which is to think only about its own benefit. At that time, the work is coercive. That is, he must not look at the body, whether it agrees to work for the sake of the Creator. Rather, one must do everything by force, even if the body disagrees.

This coercion that a person does is regarded as “a prayer,” since a person wants to observe “love the Lord your God,” but sees that he has no love for the Creator, for there is a rule that where there is love there is no coercion. Rather, specifically where there is no love, and a person wants to work for someone for whom he has no love, he can work for Him.

Thus, we should ask, If a person has no love for the Creator, why does he work for Him? That is, Why should one work coercively? The answer is that we were given faith. A person must believe that through the coercion that he forces himself, and he truly wants to love the Creator, this is a prayer. By this he will be rewarded with “accepted willingly, for the love of the miracle.” That is, the Creator gave them the second nature, which is the desire to bestow, and they were rewarded with the love of the Creator and received everything willingly. 

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Reader: (35:51): Let us enter a lesson with the Rav from March 2003. 

M. Laitman: Yes, I started with Purim in the Rungs of the Ladder, Volume 4, page 85. What is that we read the Portion (Remember) Zachor before Purim, in the Work? Why specifically the portion, "Remember," Zachor, before Purim? Purim means the general correction that you do with the will to receive. We have two types of vessels: vessels of bestowal and vessels of reception. Vessels of bestowal meaning the will to receive that you work with only with the intention to bestow in order to bestow. It's small, it does not enjoy reception, yet; it enjoys belonging to a great one, from giving. That's what gives it pleasure and then we work with it in order to bestow, this correction is called, for us, a spiritual correction. Spiritual meaning because the correction takes place not on the will to receive that receives on vessels of Galgalta ve Eynaim. This symbolizes for us the festivity of Chanuka, and there is a bodily correction, not spiritual; then we work with the correction of the vessels of reception that enjoy reception. Then, on them is the intention to bestow, to receive in order to bestow – this correction is a correction, called Purim. 

The difference between the corrections of Galgalta ve Eynaim and AHP is that the correction of Galgalta ve Eynaim is simply not to use the vessels of reception and receiving. Rather, you use them in order to relate them to bestowal, meaning the work is not opposite from the vessel, from its nature. We don't use the nature but we don't invert it to its opposite. Whereas correction that you make on vessels of reception, in receiving in order to bestow, is a very special correction. We have to use the pleasure in order to give pleasure, this is something that is very difficult. How difficult it is for us to understand bestowing in order to bestow – to receive in order to bestow is quite impossible. When we come to such corrections, then we should ask, how can a person even approach this? If the state after the correction 

M. Laitman: (39:25) Is the complete opposite of the state from before the correction. How can a person go in simple order, cause and consequence. From the intention of receiving in order to receive to receive in order to bestow and later, with the intention of in order to bestow over vessels of bestowal to work with vessels—with this intention – on vessels of reception as well. In these stages, there are stages that you can somehow understand and that's what the ARI explains – I'm sorry, that's what Rabash explains  – and there are stages you cannot explain, it simply happens. The more we try to understand them, to give them a rational explanation, ultimately, it's called, a miracle, and that's how it remains. Everything that we wanted to take place, we have to want it to take place; otherwise, it has no right to exist. And therefore with each and every disturbance or for each and every discernment, good or bad, that passes over us, we should first prepare the vessels. A vessel means a desire and we never want to prepare the desire, why do I have to work so hard to have a desire? I understand that I can work hard and I'm willing to do it in order to reach fulfillment. But in order to reach a desire to work hard, that's not clear, it's not my nature; my nature is if I want something and I yearn to fill the desire. 

Therefore, it's not clear to us what they demand of us, that they demand specifically to work on the desires. And the fulfillment, they say, The upper light is in absolute rest, don't worry about it. It's according to your desire, it always fills you, there's no separation, there's no prevention, nothing detains it. There's no wall or anything that prevents the light from entering the vessel; rather, it's always filling the vessel according to what the vessel wants. According to the law of equivalence of form, where from the first restriction onwards, all the vessels that come from Malchut of Ein Sof have this condition, that the vessel will receive fulfillment according to equivalence of form with the light. Therefore, the only thing we need to do is to prepare the vessel to be in equivalence—either this quality or that quality in the light, accordingly, the light will be filled – there's no need to worry about the light. So, in order to reach the correct desire then we will receive the correct fulfillment where the Creator thinks that we will be filled with it. We need to think of the vessels, how to reach the correct desires; we're unable to reach the correct desires, directly, because I have no example for a correct light. And I'm in a state that is the opposite, I have an incorrect desire. If I know how to beneficially use my state where I have a desire opposite to the right one, this can become a springboard to reaching the right desire. How? They say the following: the fact that you were created in a bad form, that's very good. Now that you're here, we need to reach a good form.

M. Laitman: (44:32) Try. As much as you try, you will see that you're unable to do it but don't think when you're working in order to reach the good form, the correct form, that you're unable to do it. If you think this way, then you'll do nothing, you will lie to yourself; you have to, with everything you've got, you have to think that you are capable of working correctly. Of reaching the correct actions of bestowal, to connection, to love, all the way and above reason, as we say. What is, Above reason? Above all the disturbances that tell you that you cannot do it and so on and so forth. If you try, you will certainly come to the discernment that you are unable and incapable. Before that, you knew about it in potential – now, you are discovering it in practice. This revelation, that you can't do it, you're unable to do it, it doesn't simply come. It comes together with the great desire that you have to attain the form of bestowal; and then, both the exertion that you invest and the outcome that you're now discovering as a result of all of your labor, they are used as prayer. This prayer is actually working and from above, a certain force works on you, the upper light, and gives you the intention to bestow. So you would certainly come to the right desire, you must activate the force from above. How this force actually works and gives you the intention to bestow, that's not in your hands but you must activate it! 

That is why you have the portion of Zachor, Remember what Amalek did to you, meaning we have to wage war with Amalek, when we try to exit Egypt and it doesn't let you and you go to war with it and you are feeling helpless. And, nevertheless, he wants to kill you and you're running away from it and you're fighting with it—all these instances that a person feels – then, all these impressions are collected in him, assembled in him, yes? Well, assembled in him, all these impressions, all these bitter impressions from his war with his nature – with Amalek – all the disturbances, then, he comes to the portion of Zachor, Remember. Meaning, the complete, the full feeling of the wicked nature he is in and how wicked it is that it doesn't let him connect with the Creator, that's what makes it wicked, nothing else. As Rabash says in the article, when you're going from a small pleasure to a greater pleasure, it's not bad. You're following the way of the world. Rather, the evil, the wicked, is called, one who's against the Creator; against connection with the Creator; against equivalence of form with the Creator. When you reveal it, when you then come to the portion of Zachor, Remember, then as a result of that, you come to Purim. You have a prayer to get rid of it, to exploit it, and you're unable to do it, and you labor and only the Creator can help. The prayer—then, a force comes from above and a person receives in a place of the intention to receive – Amalek—he receives the intention to bestow. And Israel then wins the war and when it wins the war, you have the celebration of Purim, where all the desires to receive are already equipped with the intention to bestow called the bodily correction, correction over the vessels of reception. 

Question (Petah Tikva Center): (49:50) Why does he write that all the holidays will be canceled besides Purim? 

M. Laitman: It's written that all the holidays will be canceled besides Purim because each and every holiday, every festivity, symbolizes a certain process and a certain achievement in the partial correction of the soul. Purim is when all the will to receive is corrected in order to bestow. As I said, you have the Yom HaKippurim, the Day of Atonement where you prepare the vessel but there's nothing, there are five torments. You should not use the vessel and all of its five parts. Then, you have the Rosh, the Beginning of the Trees; then, you have the receiving of the Torah; you have the shattering of the Ninth of Av. You have the correction of the vessels, the surrounding lights, and Sukkot. You have this general exodus from Egypt when you're escaping the will to receive but it's not a correction, it's an escape. You're leaving Pharaoh and you're running away from it. After that, you have corrections on vessels of bestowal which is to bestow in order to bestow which is Chanuka; and then, you come to Purim. That's why Purim is the final stop of correction and the state of Purim—of course, it includes all the other states in it. And there's no need for them being incorporated in it and that's why all the other festivities will be annulled except for that. 

Then, Ad de Lo Yada, Until you don't know, meaning there's no limitation on any desire. With each and every desire, you can use it in receiving in order to bestow and fill it without limitation called, Ad de Lo Yada.

Student: I just have the incorrect desire as a jumping board for the correct desire? 

M. Laitman: There's no such thing as incorrect desires—incorrect intentions. Meaning all the disturbances that come to us when we try, we try to relate as much as possible to the Creator, as much as possible over our states to the Creator. And that There's None Else Besides Him, and aim ourselves at Him, toward Him, all the disturbances that come, they come as help against. What's the question?

Student: If it's not felt so I don't have an intention to Him?

M. Laitman: If I don't feel disturbances, I have nothing to do, if I do feel disturbances, then I work with them. Either I leave them or I submit before them, but according to the exertion, when a person tries to go toward the goal, accordingly the disturbances rise. In overcoming the disturbances, he advances forward, we can see this really well in wisdom, let's say. If I—you studied some at school and university, what do you do as you study? You hear some lecture, yes, a discussion and explanation and then you're given some exercises. You have to go through 20, 30 exercises, solve some kind of formulas, problems, all kinds of things; these are, seemingly, disturbances you're given. 

M. Laitman: (54:42)It's like this, it's not like this – it's like that, they want to confuse you, and you work on this and because of that you advance. Once again, you're given some explanations, some little understanding, a little fuel; and once more, you're given to solve the problems, that's how it is in every place, there's nothing special in this. Only what's special here is that, there, you work upon the desire to receive, to acquire additional pleasures into the desire to receive. And, here, you're working with the desire to receive eventually, in order to change the manner of how you use it. So, the disturbances are different, here, the disturbances are what especially weakens the desire to receive; there, a disturbance cannot weaken it. It's hard but the desire to receive can surrender and say, no, I can't, it's hard for me. You leave the university, you leave all kinds of things – oh, it's difficult but it's not going to go against the goal that you're going to acquire in that vessel. I just need to grow the vessels, right? It's very simple. I remember I was very sick and the doctor said, you must eat. What's more natural? I don't want to eat. I have no strength. I have nothing. You must, you need to overcome the things that—that's how it is in everything. Just here, the matter is that we come to the opposite result. With the vessel that we work with, it's impossible to receive what we want. 

So with that, comes the prayer. Together, with it it comes—the appeal to the Creator and with it, it gets clarified that there's someone that can help. We don't need to work on this. Where is He who's concealed who needs to help me, I don't see Him – yes, I see Him. If you labor, the package will come with what you need, the desire for the goal, the despair from your own forces to attain the goal, and also the appeal to the Creator. Everything will come together in one package. You make the efforts, the result of the efforts will come on its own, that's not on you to arrange.

Student: Where is this place to connect? What are the actions?

M. Laitman: The actions, well, the real actions are within the desire. I can lay on a couch and to do the actions. But are, will these actions be correct if I do everything in my mind, in intention, in thought? In order to examine whether it's correct or not, I must rise and perform those actions in practice as well – with my hands and feet. And my hands and my feet—it's already something else; here I truly must do something. When I do something, I must give a justification to the body, where it will take the fuel for this from. If I go and think in my thought: I'm bestowing to the entire group, the friends. I truly love them, that's all I think about. Let me think about this for half an hour and I'll think about the other guy for half an hour. Well, I can think, let's say, that's not simple either but let's say. For sure, I want to do good to them—if the truth is to do so – I must go and do. When I start to do, I see that laying down and thinking that I love them is easier than doing something. Why?

M. Laitman: (59:27) Because I don't love them I only think that I love them. And in an action, I must put forth forces, I must burn calories, energy and to give this fuel, I need this fuel. Meaning that for this fuel will come to me from performing an act of bestowal; the fuel for an act of bestowal needs to be already the upper light. And an act of bestowal also truly needs to be—this is why we are in the world of actions, a physical world, not spiritual – the spiritual action world is the world of Atzilut. And in this world, we can actually only, by actions—not just speaking although everything is clarified in thought. But after we invest in force with our body, then I really start to understand, I see I love, I don't love, hate. I'm willing, not willing, despaired—I want and so on. Without investing in practice, there's no possibility to reach anything. Our investment doesn't need to be great, the main thing, nevertheless is the thought, the extent in which we scrutinize it. But without practical work, it's all in the air, it could truly be false, a lie.

Student: Where's the exertion? Is it in thought or in action?

M. Laitman: The labor is in thought. Eventually, everything comes to the thought but the thought cannot be real if it's not as a consequence of the action. Because only in the action you can see whether I have fuel or not. A mother is ready from morning ‘til night to take care of her baby. Why? She loves him, what, is that a question? He also writes this in the article: If I love, I have no problem to think about this day and night, I can truly be burnt on this all the time, just give everything. Meaning my desire is in the one I love. Well, that's it.

Student: What is the process called, a miracle and the process before the process, that process that is not called, a miracle? What is the process that I can know these stages and the process that I don't understand where it's coming from?

M. Laitman: A miracle is considered that something happens to me that, a moment before that, I can't know that it will happen, that's one thing; the second condition is that it's a good thing. The third one is that it's not just that it's happening and it's a good thing – meaning you bring me a candy and a moment before that I didn't even think about that, a good thing – but why is it not considered a miracle? It needs to be above nature, against nature. It can’t be such a thing but it happened, I mean, it can be. it happened.

Student: Yes?

M. Laitman: If this could not be and it happened, I'm a small person. I can think that, oh, it can't be—and it happened. That's in accordance with the limitations of my knowledge, my familiarity in reality. I remember—I'll give an example: I was in the north of Russia in an airport and I kind of looked through the window. I'm waiting until we can take off.

M. Laitman: There's this little booth there, in it there's this thermometer and all kinds of devices, and this automatic door with a motor on it opens in order to check the warmth, the wind, etc. And then he goes to — it's about to be closed down – but there was some kind of very primitive, some primitive natives that lived there. He went by that, and he saw it, and it opened up before it was for him, you know, it was like a miracle but for me, it was normal. So this means that now, too, I can be in the same state. I think, oh, this is impossible – wow, what happened, it's a miracle from above. Meaning what is really a miracle not according to my limitations? Probably a miracle is considered if I feel that it truly comes from the upper force and is opposite all of reality. Where all the reality has certain rules, absolute laws that exist against all those that are opposite them, meaning truly an inversion. It comes from another world, which is different laws, anti these laws. And there are several other conditions. It must happen to me, and to someone else, there's vessels, it doesn't matter. Altogether, it's called, a miracle. 

Well so, if you look at all the holidays, meaning I need to be ready for this, ready for the miracle. I must recognize and know all kinds of these things and the consequences, the reasons, and everything. The miracle of the Exodus from Egypt, you must reach a state in which in the development what's happening to you there, you see it's a miracle. And really, you did everything that's possible, and then you recognize this flip, where how opposite it is, and it's miraculous.

Student: If a Kabbalist gets through a degree, each degree has its own festive days, right? Every degree is something that goes from Passover to Purim, and everything in between. Meaning each and every degree, we have all the processes, and we go through all?

M. Laitman: What for should I get confused? Why do you want to say by this?

Student: I'm trying to understand something simple: Where is the process here that is not a miracle? In all those things, in everything the Kabbalist is undergoing, where is there a process that is not a miracle? Where is there something that he does that's logical? I do one, two, three, four, I do everything I heard, and it looks like it's all a miracle after all.

M. Laitman: Why don't you ask it differently, you're too scholarly, I don't understand. The question, define your question? Meaning if we each time correct the desire to receive so it will be in order to bestow each degree more and more. And it acquires this anti-natural force, then supernatural each time, then each time such a thing happens to us, we need to call it a miracle. Every stage, every degree is a miracle; so why do we only say the miracle of Chanuka, the miracle of Purim, the miracle of the Exodus from Egypt? We're done, there is no more, what happened beyond that,? Because of what happened during these holidays, is considered that there's truly in oppositeness, that what was in order to receive, flips, inverts to in order to bestow. The miracle of the Exodus from Egypt is a cutoff. The first restriction, I become free, I escaped, I have no Pharaoh, I am free; in the desert, correct, there's nothing yet. My entire desire is truly in its desolate state but it doesn't control me anymore – a miracle. Then a miracle in which I receive a screen upon vessels of bestowal, and then I work on them, that's no longer called a miracle. And then a screen upon vessels of reception, it's all together such an inversion, also a miracle, but then we work on it.

Student: What is this work that is not a miracle?

M. Laitman: The work that is not a miracle is one that has a cause and a consequence, and I myself am truly – how should I say – I'm coming closer. I myself appreciate, or value, or how should I say it, or assume, postulate that what will happen at each stage, in another stage, in another stage.

Student: Things like Chanuka, Purim, Pesach, aren't those things a cause and consequence?

M. Laitman: No, I can't say that such a thing needs to happen before Purim. No one. According to what we read there, what we read in the Megila, in the scroll. And the city of Shushan was perplexed, and Haman is correct, and the Creator is with the king, with Haman, and Esther is in concealment, and Mordechai is sitting there in the garbage at the gate of the palace. And nothing points to anything, and everything comes kind of in some kind of concealment, and the first decree, and the second one, and then this decree that was sent out. And nothing tells you in advance that here, in a logical way, there needs to be a change, or a switch. 

Student: So if a person is in a certain state?

M. Laitman: The work is not a miracle because I say that everyone's under the control of Haman, and everyone's under the control of Mordechai, where, from where? Mordechai himself cannot say anything about anything, only in above reason. But who agrees with him, even the Jews, they don't know who is correct, who's just? And how can they be in vessels of bestowal, or to control the vessels of reception, and for what? Only the Mordechai, because it's Mordechai, it's the, it's a special illumination, that's why it's called, a miracle.

Student: Why does he write that the portion of Shekalim before the Megila were not Shekalim? 

M. Laitman: We are looking at Zachor, you shall remember.

Student. So, what does it mean? 

M. Laitman: It means that we're working on the vessels of reception. Or the portion of Ko, and there's all kinds of things like that, which is the preparation of the vessels. When you read a special portion before a certain holiday or special day, it's the preparation of the vessels: What is in our ability to do.

Question (Petah Tikva Center): (01:13:08): The spiritual world is the world of Atzilut. Crossing the barrier is still not exiting to the spiritual world, or there's an exit to the spiritual world, and then an exit to the world of Atzilut?

M. Laitman: 100%, there is an exit from this world to the spiritual world; and afterwards, when we start acquiring the vessels of Galgalta Ve Eynaim that means we join Atzilut.

Question (Petah Tikva Center): (01:13:50): What does it mean to erase the memory of Amalek? 

M. Laitman: We need that, yes? It's written. What's Amalek, who's Amalek? The evil inclination, not the will to receive, the intention in order to receive, not the desire. The desire, the inclination remains. The evil part is turned to good, the inclination remains; so when we get rid of the intention in order to receive and transform it in order to bestow, that means you erase it. You don't just move it, escape it, as it was done in the Exodus from Egypt. What do they do? They just flee Amalek. Remember what Amalek did to you" in the Exodus from Egypt – you only escape it then. You only make a restriction, you make the first restriction, you escape Amalek, you still have no way to correct it. Now you're taking the same vessels and you begin correcting them. Then it says, Remember what Amalek did to you, meaning you have to awaken all those vessels and correct them from in order to receive to in order to bestow. So, the portion Zachor, Remember what Amalek did to you, happens before Purim because now comes the correction for it, understood? And this is called, the erasure of Amalek – i the Exodus, we didn't erase it, we just escaped it.

Question (Petah Tikva Center): (01:15:30): How to understand, If you will not receive the Torah, this will be your burial place?

M. Laitman: Because the will to receive, if you don't receive the Torah, it becomes the grave, what's a grave? Grave means the will to receive that remains in order to receive and still cannot be corrected. We take out of it all of the vessels that can be corrected; and what we can't, stays in order to receive, and that's called, burial. That, too, is a correction – that too is a correction because by, say, burying the body in the ground, that's a correction, then it can rise.

Student: Why can it rise if we put it in the ground?

M. Laitman: It rots, and afterwards it can rise – well, what is this? What, is like a plant that you put a seed in the ground, in the soil, and it grows, and it becomes a stem with many seeds? What about the human body? You don't see that there's like a tree that little people hang on it, right? So what's this correction that to put the body in the soil? But it's a correction, because we filter from it, scrutinize from it, all of the options to work in order to bestow. You keep the will to receive net – what cannot be corrected, and that means that it rots.

Question (Petah Tikva Center): (01:17:19)How to weigh the work to see if it's for the sake of Heaven or not?

M. Laitman: How do we weigh in this world whether our work say is correct or not? I received work from someone. I did that work, and I come to him, and he signs it for me – meaning he pays me money, let's say, he testifies that I did the work that he commanded me to do – I did it with loyalty and correctly. And then I know that I worked for his sake, what he wanted, what he asked for. How can I examine whether my work is for the sake of Heaven, meaning for the Creator? I need to know what He wants from me: Is that what He gives me to receive the work from Him. To try and do it, to come to Him, to give Him the work, and to see whether He says, He'll say, oh, that doesn't fit. What did you do? Or the opposite, good boy, take what you deserve. That means I can check or not – you're looking at me like I'm speaking Chinese, correct or not? That's how it is, right, I'm just saying simply, not like a great person, so how do you weigh? 

Student: How do you weigh the work to see if it's for the sake of Heaven or not? Until He who testifies, promises that, He doesn't return to his folly. You were very well, you see, someone wrote a very correct question, very good!  

Question (Petah Tikva Center): (01:19:26) How do I know that I do something to a friend that you should scrutinize? 

M. Laitman: Meaning, if you do the correct work, then the Creator will answer you that you've done it, correctly.

Student: No, how do I know that I'm doing it in order to connect to a friend, to resemble the Creator? And not because I love the friend on a corporeal level, that it's convenient for me?

M. Laitman: There are many people who come here and say, Ah, what a beautiful society there is here! Everyone's helping each other, sleep together, eat together. No, really. Is there something similar to this in Israel, also abroad, I don't know, but do you see something similar? No, but people who kind of like to be in a group of people, like in the army, let's say, for them it's a good place. But you see, not so many people jump to this. Where is everyone? Israelis actually like this kind of thing, yes? Why don't they just come here, you know, to pass time, answer? Do you have an answer?

Student: There's a lot more than that. 

M. Laitman: The problem is there is a lot more than that here – that's the problem, correct!

Student: The question is that in the work itself, that it will all be purposeful and not just come out like that?

M. Laitman: Meaning that whether you want it or not, when you're here, it forces you to always be in lack of quiet. You know, it's not just to rest, to come here, nice. There's some food, some beers, a few jokes, we hang out and come back. There's something here that disturbs you in life, and that's why they don't come, so what are you asking?

Student: I'm asking, the work itself. A person is here, understands why he's here, not just to pass the time with the guys – he understands that this is the purpose. The question is how to do those actions, that the actions will really be purposeful and not from another reason, that it's convenient or I don't know what?

M. Laitman: Meaning, on the one hand we see a person who's here, that the general atmosphere nevertheless necessitates him to move, to do something. Maybe he's trying to escape it, naturally, and just kind of find a niche and just sit quietly, you know, just have a little roll. And I'm in the society, I'm doing something, and the rest, you know, I don't get stuck with that. I don't have to get squeezed in between everyone. You know, you can try to do that – not for a long time but it's still possible. You're asking: But if I enter the society, and besides not wanting to escape, I want to effectively use the time that I'm here, then what am I supposed to do, or what? 

Student: How do I check that my actions towards a friend are really purposeful?

M. Laitman: How do I check that my actions towards the friends, and the society, the friend, are purposeful? We've learned, it's a simple check, you see also how he asks: How do I weigh my work, if it's correct for the sake of Heaven or not? Purposefulness, I don't know, what does it mean towards a friend? What does it mean that my goal in relation to my friend, tell me? I am in a society here, there's many other friends. Why do I need them, why do I need to connect to them?

Student: To get their desire, that inspiration.

M. Laitman: To receive a desire from them for what?

Student: For the Creator.

M. Laitman: So, the goal is the Creator, right?

Student: Yes.

M. Laitman: And the friend is the means. So we're told, in order for me to use the group and the friends effectively, I have to connect them to the goal. So, take your Creator, and yourself, and your friend, and the action that you wish to do all together and do it! And that means you're doing an action; then you can examine whether it's effective or there's something more effective both in the action itself and in your participation, in its depth, and its scrutiny, and your relation to the friend, to the Creator, to yourself, to the action, towards every cause, every factor, and start processing the situation like that. Maybe suddenly you'll start demanding from the Creator, and from yourself, and from the friend, and from the action all kinds of things you didn't demand, you didn't pay attention to before. So now you're like a good mechanic, he knows where a screw needs to be turned, tightened a little bit, and the carburetor needs to be a little bit more like this, and more air, less fuel, you know, ignition should be calibrated. Each and everything until it all works effectively, so you're right, that's what you're asking. So, calibrate your whole push forward like that, that you're connecting them together without any difference. There's no difference really here between you, and the Creator, and the friend, and the action. It's all one point because you're in Ein Sof, in the end of correction, in a state where everything is together, is one. And if you're trying to do this now in action, then you're truly longing towards the correct and final purposeful point.

Student: General question: You answered that there's a certain vessel that through him he attains a certain result. Meaning he needs to connect to the Creator and through that he can connect. But I see that I'm not in that vessel, so is there a chance that maybe I can get a result from some vessel? I don't know how to connect to Him into a vessel. First there's a result and my goal is now to connect to the friends, so I have to learn how to do it that it will bring me that final result?

M. Laitman: If you connect all these dots together, you have no problem. You are in the correct action, I don't understand you. If something comes out of these four points — me, the Creator, the friend, the action — all those four don't converge to a single point, that means I'm not in the right direction.

Question (Paris): Why do we need to read the Scroll of Esther?

M. Laitman: Well, that's clear, the scroll is a scroll, Megillah, from the word Gilui, revelation; Esther from the word concealment, concealment. And we have to read it in a Minyan because the Minyan means a revelation in a complete vessel. And according to the scroll itself, the scroll itself should be like a book. A book is also Vav with the dot, which implies revelation, and the book itself is also a revelation in itself. He writes about it.  

Reader: (01:28:25) Let's share our impressions from the lesson, what from it we take to implement in the Ten and afterwards, let's go to the next part and sing a song, first!