The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: June 6, 2026
Reader: Dear Friends, in the first part of the lesson we’ll learn a lesson from Rav from March 5, 2002. It’s based on the article “Why Is the Torah Called “Middle Line” in the Work? - 1.” It’s found in the writings of Rabash Volumn One. We’ll read the article in the Tens, we have 28 minutes.
Reading: (01:05) Why Is the Torah Called “Middle Line” in the Work? - 1
Article No. 12, 1990
The Zohar writes (Miketz, Item 238), “Come and see, each day when the sun rises, a single bird awakens on a tree in the Garden of Eden and calls three times, and the announcer calls out loud, ‘Who among you who sees and does not see, who are in the world without knowing why they exist, and do not observe the glory of their Master, the Torah stands before them and they do not delve in it, it would be better for them not to be created than to be created.’”
He interprets there in the Sulam [commentary on The Zohar] as follows: “Seeing is Hochma. Those who cling to the left line and not to the right, see and do not see, since the Hochma on the left does not shine without clothing in the light of Hassadim [mercies] on the right. Hence, even though there is Hochma there, namely that ‘they see,’ they still do not receive Hochma for lack of clothing of Hassadim. This is why they do not see.
“It is written, ‘who are in the world without knowing why they exist.’ This is said to those who cling to the right, and not to the left, who have sustenance in the world through the light of Hassadim. However, they do not know why they exist, meaning they lack GAR, since illumination of the ‘right’ without the ‘left’ is VAK without a Rosh [head].”
They do not observe the glory of their Master, the Torah stands before them, and they do not delve in it. Torah means “middle line,” which is ZA, who is called “Torah,” which unites the two lines with one another.
We should understand why if they advance on the right, which is Hassadim, when they work in order to bestow, why is this regarded as not observing the glory of their Master? After all, they are engaging only in bestowal upon the Creator because He is great and ruling, and not in order to receive reward, and their whole vitality is that they increase the glory of heaven, and this is why they do all their deeds in order to bestow.
We should also understand why those who have already been rewarded with Hochma, which is regarded as the purpose of creation, are regarded as not observing the glory of their Master, but only when they take upon themselves the Torah, for the Torah is called “middle line,” and only they are regarded as observing the glory of their Master, for only through the Torah they come to glorify their Master.
We have spoken many times about the two matters before us: 1) The purpose of creation, which is for the lower ones to receive delight and pleasure, meaning that all the creatures will feel how the Creator behaves with them in attainment of The Good Who Does Good, as our sages interpreted, “good,” since He is good to him. In other words, a person feels that he receives from the Creator only good, and doing good. “To others” means that he sees that the Creator does good to others, too.
2) The correction of creation, which is that in order not to have the bread of shame, for the creatures not to feel shame while receiving delight and pleasure, a correction was made that the pleasure and the good will not shine on the will to receive for one’s own sake, but only when the creatures can aim in order to bestow. At that time, the delight and pleasure pour onto the creatures.
But this is only in order for the world to exist before they come to the correction of being able to bestow, for the creatures to be able to exist. If they do not have delight and pleasure, they cannot exist in the world, for the need for the delight and pleasure comes to the created beings from the purpose of creation, which is to do good to His creations. The ARI says that the delight and pleasure come from the breaking of the vessels in the world of Nekudim, when they fell down to the Klipot [shells/peels], which The Zohar calls “a slim light,” which is a very thin light compared to the delight and pleasure bestowed upon those who are in Kedusha [holiness], meaning compared to the delight and pleasure revealed in Torah and Mitzvot [commandments/good deeds], as it is written in The Zohar, that there are 613 Mitzvot opposite the 613 organs of the soul. But the sparks of Kedusha fell to the Klipot only in order to sustain them.
However, the order of the work is to begin from the right. Yet, there are many meanings to “right,” and it is understood according to the context. In other words, wholeness is always called “right” compared to the incomplete. But what is complete and what is incomplete depends on the matter in discussion at the time. In other words, what we need according to the situation, this is called “right.”
Therefore, when a person is far from Torah and Mitzvot, he is regarded as being “on the left.” That is, Kedusha is called “right,” which is man’s wholeness when he observes Torah and Mitzvot. But when we begin to speak of Kedusha but we do not speak of those people who are far from observing Torah and Mitzvot, we do not speak at all about those who are far from religion, those secular ones.
Thus, the state in which we begin to speak is that they observe Torah and Mitzvot only in their actions. They are regarded as “one line.” It is known that we cannot speak of “right” if there is no “left” opposite it, or vice-versa. Therefore, in this regard, those who begin the work in actions are called “one line,” since here is the beginning. But compared to secular people, who have no connection to with the reason, they are considered “right,” for they have wholeness, while the secular are called “leftists.”
Yet, when we begin to speak of people who want to work with the aim to bestow, we must say that people who work only in actions are incomplete. At that time, we must call them “left,” meaning that they have no wholeness. Conversely, those who want to work in order to bestow should be called “right.”
However, if we speak in terms of the feeling of the worker himself, and not with respect to the truth about the order of degrees, we should say that this person, who works only in actions, feels his state in observing Torah and Mitzvot as whole. Therefore, to him, this state is regarded as walking on the “right,” meaning wholeness.
Also, they feel the work in intentions as a lack, since they see that they cannot emerge from the governance of the receiver for oneself. It follows that he feels his deficiency. Hence, we should say that this is considered “left.” That is, normally, we say that something that requires correction is called “left,” as our sages said, that we put Tefillin on the left hand since it is written, “Your hand, a weak hand,” since its power has waned and it needs help.
For this reason, those who want to do the holy work in a manner that has wholeness, to do everything in order to bestow, when they criticize their work and see that they are still not fine, that state is called “left” compared to the work in actions without an intention. In other words, a person must use the act, as well.
Thus, a person should say that although he cannot do something in order to bestow, he still feels himself as whole with respect to actions. He says that it is a great privilege that he can nonetheless perform acts of Kedusha [holiness], even without an intention. It is a great privilege that the Creator awarded him a thought and desire to engage in Torah and Mitzvot only in actions, without an intention. This is called “right” because he feels that he is in wholeness, that it is worthwhile to give thanks to the Creator for this.
Therefore, afterward, when he shifts to the intention and sees that he is deficient, all he needs is to pray that the Creator will help him and give him the power to be able to work with the aim to bestow. This is called “left” compared to the previous state.
However, when he has already been rewarded with the Creator helping him, when he can already work in order to bestow, though only in acts of bestowal, for the acts of bestowal are easier to aim in order to bestow, whereas in acts of reception of pleasure he still cannot aim to bestow, this state is called “right.” But it is called “right” compared to the previous state.
When he wants to work in order to bestow but does not succeed, this is called “left,” and there he has a place for prayer that the Creator will help him be able to aim in order to bestow. But now that the Creator has helped him and he can aim in order to bestow with acts of bestowal, now he must give thanks for the wholeness he has now, and this is called “right.” This light is called “light of Hassadim,” which is considered the correction of creation, when he has the power to perform actions in order to bestow.
Yet, although with regard to the correction, this state is regarded as wholeness, with regard to the purpose of creation, that state is still not regarded as wholeness because he must achieve the purpose of creation. For this reason, it is considered “right” from the perspective of wholeness, and he must thank the Creator for being rewarded with vessels of bestowal, with aiming in order to bestow.
But with regard to the absence of correction of the purpose of creation, it is considered a lack. Therefore, if he has been rewarded with receiving the purpose of creation, called “light of Hochma,” this is certainly regarded as complete wholeness compared to the state where he was rewarded with only light of Hassadim, called “light of the correction of creation.” It should have been called “right,” yet, that state, too, is considered incomplete. Hence, it is called “left, which requires correction,” since even though they extended the light of Hochma in order to bestow, he still needs guarding because the act of reception of pleasure contradicts the intention, which should be in order to bestow.
For this reason, we must extend the middle line, meaning light of Hassadim, which now includes both: Hochma, as well as Hitkalelut [merging/mingling] of Hassadim.
There are two things: 1) the correction of creation, 2) the purpose of creation.
This is called “Torah” or “middle line,” which is included from the right and from the left. At that time we can use the light of the purpose of creation, which is the delight and pleasure that the Creator wants to impart upon His creations, which is the purpose of creation. This means that before there is Hitkalelut with Hassadim, the light of the purpose of creation cannot shine, since the two qualities must be there together. This is called “Torah.”
Now we can understand what we asked, why people who walk in the quality of the “right,” whose works are only to bestow, and who have already been rewarded with the abundance called “light of Hassadim,” are regarded as “not observing the glory of their Master.” Also, those who have already emerged from the right and have already been rewarded with Hochma, called “left,” are still considered “not observing the glory of their Master,” and the Torah stands before them, yet they do not delve in it. This is very difficult to understand, if we are speaking of people who have already been rewarded with Hassadim, and people who have been rewarded with Hochma, that they are not delving in the Torah. Can we say this?
Yet, according to what we explained before, “right” means light of Hassadim, which is only the correction of creation. It follows that as long as they do not engage in extending the light of the purpose of creation, which is what the Creator wants to give to the created beings, the delight and pleasure where His greatness is revealed, called “the revelation of His Godliness to His creatures,” at which time His glory is revealed to the created beings, it follows that they are not looking at the glory of their Master, which will be revealed to the created beings.
This is the main deficiency for which, meaning to reveal His Godliness in the world, which is the purpose of creation—to reveal His Godliness to the created beings. For the created beings to receive this goal, all the restrictions and corrections took place. It follows that those who walk only on the right, which is the correction of creation, there is certainly a key deficiency here. That is, they did everything except for what is most important, meaning the goal. This is why it is considered that they are not observing the glory of their Master.
Also, those who have already been rewarded with the light of Hochma, which is the purpose of creation, we asked, What else do they need? The answer is that since there is a rule that the light of Hochma cannot shine to the lower ones without a clothing of light of Hassadim, since the light of Hochma comes in vessels of reception, so although he drew the light in order to bestow, he still needs guarding from being drawn after the act, as he is using the vessels of reception.
For this reason, he must extend clothing that is light of Hassadim, which dresses in the vessels of bestowal, which is considered the correction of creation. Hence, although he extended the light of the purpose of creation, he cannot use it because it does not shine without a clothing of Hassadim. Naturally, he, too, is not observing. In other words, the purpose of creation does not become revealed in him, to see the revelation of His Godliness, as it is written, that those who walk on the left also do not observe the glory of their Master.
This is the meaning of what is written, “The Torah stands before them and they do not exert in it. The Torah means the middle line, ZA, called ‘Torah,’ which unites the two lines with one another.” In other words, through the Torah, called “the middle line,” where there are two qualities together, meaning the purpose of creation, namely the revelation of His Godliness to the creatures, which is called “the glory of their Master,” and there is also the clothing of the correction of creation, called “light of Hassadim,” which is considered “right.” For this reason, when those two are separated, the purpose of creation cannot shine to the created beings. This is considered that they are “not observing the glory of their Master.” But once they delve in Torah, the purpose of creation shines. In the words of The Zohar, this is called “The Torah, and Israel, and the Creator are one.”
Now we can understand what we said (Article No. 11, Tav-Shin-Nun), that the Hanukkah candle is on the left, and its light must not be used because the left, which is Hochma, was already extended to the creatures, but as long as they do not extend the middle line, which is regarded as “Torah,” so as to have right and left together, the light does not shine to an extent that they can use it, due to absence of clothing of Hassadim, which comes through light of Hassadim.
But on Purim, they extended the light of Hassadim, called “right,” through their fasting and crying out, as is explained in The Study of the Ten Sefirot (end of Part 16). It turns out that although on Hanukkah they were complete from the right side, when they shifted to the left to extend Hochma, they no longer had the Hassadim of the right.
This means that the Hassadim that they extend after the extension of Hochma, where Hochma is called “left,” is called “middle line.” It follows that then, on Hanukkah, there was a state of Hanu-Koh [parked here]. That is, they had the quality of the “right.” The miracle was that they had “right” in wholeness. But the quality of the “left” did not have wholeness, for they lacked the middle line, which is the Torah.
Hence, on Shabbat, which is the middle line, the candles are for use. This is called “peace at home,” as in, “In Hochma [wisdom] is a house built.” For this reason, “[between] The Shabbat [Sabbath] candle and the Hanukkah candle, the Shabbat candle precedes,” since Shabbat indicates wholeness. There is the quality of Yesod, called “middle line,” which bestows upon Malchut, called “house.” For this reason, the Shabbat candle comes to imply wholeness. This is why Shabbat is called “Shabbat of peace,” since Yesod, which is the middle line, makes peace between the lines, which are called “right” and “left.”
It follows from the above that the miracle of Hanukkah was on the “right,” called “the correction of creation,” that they had wholeness. This is called that the miracle was over spirituality, since the vessels of bestowal, called “spirituality,” from the perspective of the Kelim [vessels], and these Kelim pertain to the good inclination.
Conversely, the vessels of reception are attributed to corporeality, meaning to the evil inclination, as we explained, “And you shall love the Lord your God with all you heart,” meaning with both your inclinations. That is, with the good inclination, which is vessels of bestowal, we should work for the sake of the Creator. But also with the vessels of reception, which belong to the evil inclination. They, too, must be used for the sake of the Creator, meaning to receive in order to bestow.
It follows that on Hanukkah, when the ARI says that Hanukkah and Purim are both regarded as “left,” the Hanukkah candle is on the left. Although the right is called “wholeness” from the perspective of the vessels of bestowal, the fact that the left illuminated, meaning Hochma without Hassadim, and it is forbidden to use Hochma without Hassadim, but this in itself is a great thing, that they extended the purpose of creation. However, it is still forbidden to use its light.
Therefore, on Hanukkah, it is considered that the miracle was on spirituality because it is forbidden to use Hochma without Hassadim. This is why it is considered a spiritual miracle, which still did not come down so we can use it. In that respect, Hanukkah is considered a “spiritual miracle,” both from the perspective of Hassadim of the right, and from the perspective of the Hochma of the left, since the middle line was still missing.
Reader: We’ll go to the lesson from March 5th, 2002.
M. Laitman: (28:45) We read the article Why Is the Torah Called “Middle Line” in the Work? - 1. The Torah is called, after its own name, the Torah of life, because it gives life, which is the revelation of the will to receive- the revelation of the light of Hochma inside the will to receive.
This can be only to the extent that the will to receive acquired correction in the light of Hassadim, and the intention to bestow, and to the extent that the left line can be incorporated with the right and be as a middle line. What is middle? There is no middle line in nature, the middle does not exist.
We have a Creator and there's a created being. The nature of the quality of the Creator, the nature of the quality of the created being.
The middle is to what extent the created being can correct himself to resemble the Creator. This is the middle line.
Meaning, the middle line is in the created being. In the Sefirot, it means that we have the first nine, the qualities of the Creator, and then we have Malchut, the quality of the created being. And to the extent Malchut can resemble the upper nine in these actions, it will be called the middle line.
According to the correction of the Malchut, we have the festivities or holidays, Chag. Chag, from the word Mechuga — something that repeats itself, circles back on itself, in each and every degree. This state, until it reaches the end of correction, and then all the holidays or festivities they cease, and there will be a permanent state.
Until then, we have the stages of adaptation between Malchut and the upper nine, between the left line and the right. And at the end of correction, there will be no middle line. There will be no right and no left. Everything will be a single line. So, to the extent that light of the Creator is revealed in the created being, the Creator clothes in the created being, this is called the middle line. At the end of correction, it will be without limitations. Any questions?
Question (Petah Tikva Center): (31:16) Right line, left line, does it have to do with the desires and intentions?
M. Laitman: Do the right line and left line belong to intentions or to desires? We speak of two types of nature, nature of the Creator and nature of the created being. But we cannot change nature. We can make the nature of the created being resemble the nature of the Creator, using the intention to bestow and using the nature of the created being. That's why the Creator has no actions and intention. The Creator only has the deed, the action. Even about His action, we said it's an act of bestowal with the intention to bestow. But if there's nothing that actually opposes it, you can't even say that it's in order to bestow. Or rather, it's a simple — it's an action that's simply aimed at the created being without anything going back to the Creator. We cannot really imagine where the created being uses his will to receive in order to make an image of the Creator, to resemble Him in the action. Let's say, in the end — the conclusion of the action and the outcome of the action — then the created being includes both the act and the intention. From the outset, there was no intention created in the created being. He has only actions that he does to receive, to enjoy. This action is called a beastly act. The still, vegetative, animate, they do this act without awareness of the intention. The speaking means that he begins to feel foreign to it. That's why it also has envy, lust, and honor. It has additional development in the will to receive. And the main thing is that it has a feeling of the Giver. To the extent a person feels the Giver, to that extent the intention develops in him.
If we would not feel the Giver, we’d have had the intention to enjoy like everyone in this world, to feel pleasure, that's it. We call it to receive in order to receive, but it's not even in order to receive. In order to receive is the Klipot, the shells. These forces know what it means to bestow, and they want to receive. In order to receive or in order to bestow can be only in the feeling of the Giver, of the host. And then it's clear to a person if he wants to receive or if he wants to give. And then he also has the opportunity and the possibility to use his will to receive one way or another. Now before we come to a state where we feel the host, neither in order to receive nor in order to bestow, rather everything is child's play, it's a time of preparation.
We have to be in it, we have to get through it in order to accumulate all sorts of records for the future. Intention is something you receive from the feeling of the Giver, the feeling of the one who is foreign to me. In this world, until I come out beyond the barrier, I don't feel strange, I don't feel anything outside of me at all. To such an extent my will to receive is undeveloped, that I don't feel anything foreign to me, anything that's outside of me. I don't have a development of the intention, since relative to whom can this intention develop — in order to receive or in order to bestow — if I don't feel anything outside of me?
The fact that I feel other people, it's a feeling where they don't feel like they're outside of me. It's like we see a baby who is not considerate with anyone on the outside, is not able, not capable of feeling the other. So are we. We truly cannot feel the other as a giver, as a receiver. That's why we cannot develop the intention in order to bestow, in order to receive, in order to bestow. We have no awareness of this. We are immersed completely inside of nature, and that's it, inside the nature of in order to receive.
M. Laitman: (37:53) From the point of view of the intention we have no intentions, neither to receive nor to bestow. This is the point where the created being resembles the Creator, who created existence from absence. He created the desire to receive pleasure without any intention.
The intention started in Malchut of Ein Sof. Seemingly, it’s something that started to feel the Giver. But, this was in the world and in the root, and until our world, it's still from above down. In the expansion of the Partzufim and the worlds, there was a preparation. There's no created being yet, there's no intention, there's no desire.
We begin from below up by having a desire to enjoy without an intention, and after the barrier we begin to acquire the intention to receive on the left line, on the shells, and corresponding to that, in order to bestow on the right line- holiness.
In the middle line, as much as we can resemble the Creator with intention over the action of reception.
This means that from below up, we are now in a state where we begin creation. From a point — plainly, plain will to receive and beyond that.
Meaning, what is a Partzuf that begins to be from the point? The Partzuf is the measure of the intention in order to bestow. You asked, what is the desire and what is the intention? In spirituality, they don't consider the desire. In spirituality, they consider the intention to bestow, and the height of the Partzuf is the height of its intention, because according to the intention he receives in order to bestow. That's why in our area, in our region, up until the barrier, there's no judge, there's no judgment. Each one does according to what's good, according to his eyes. And in truth, there are no commandments and there are no transgressions, because each and every commandment or transgression is in the intention. In order to receive is considered a transgression; in order to bestow is a commandment, simple.
So we're still down below, in what we call the imaginary world, below the line of life and the line of death. Above the barrier, where the soul is immersed in the shells, this is called the line of death, the state of death. And when it's immersed in the right line, this is called the line of life, the state of life, and we're below that.
We have to understand from that, that the intention — that our direction, the connection, the yearning for the Creator that's the stature of a person in spirituality, that his height. We're not speaking of the desire, but rather the extent to which it is aimed at the Creator, the extent to which his heart yearns. How can I say, what's another way of saying yearning? Well, desiring of the Creator. Accordingly, you measure his state in spirituality.
Question (Petah Tikva Center): (42:29) How can you measure intention? Either you have it or you don't.
M. Laitman: You measure the intention through the Behinot, discernments, kilograms, whichever way you want. What do you mean by, how can we measure the intention? If we have the desire, and this desire is divided into two… It's divided into five discernments that are divided into another five, and another five. So, first of all, I need to acquire the intention in order to bestow. That's not simple either. It's all beyond the Machsom. And as I can cross the Machsom and acquire the intention to bestow, and to receive and correct it with the intention in order to bestow, then whatever desire I put this intention in order to bestow upon, the size of the desire tells me about the size of the intention. Suppose I want to drink a cup of tea. I can want it in one gram, I can want it in 100 kilograms. We see how our desires change, but for the same thing. So, suppose I wanted to drink tea with the size of a desire with an estimated measure of pleasure of 10 kilograms. And I want it in order to receive. If I can change the way in which I use that desire after the Tzimtzum, after the preparation, already in order to bestow, then my intention in order to bestow is to the size of 10 kilograms.
The intention can't be without a desire. The intention is measured to the extent, to the weight of the desire. We say that the upper light comes to the Malchut.
The Malchut has five types of Aviut. It strikes the upper light, makes a striking with the upper light, and five types of reflected light come from it, each according to the Aviut that the Malchut reflects the direct light.
The direct light, it comes as one, there are no differences in it. But because the Malchut has five different discernments of Aviut, it creates five different types of reflected light. And in each of these reflected lights, it tests to what measure I can use it in order to bestow, with a tomato like this, with a cucumber like that, with rice like this, with meat like that and accordingly receives.
So because of that, we say that in the Partzuf we have five Sefirot. What are the Sefirot? Five types of compatibility to the Creator, because my nature is divided into five parts. We measure everything in Aviut- coarseness. We have no other measure. I bestow by my Aviut, I receive through my Aviut, enjoy in my Aviut.
Besides the Aviut, I have no other standard. The Aviut, too, it's a very… it's a kind of elusive matter, hidden. The Aviut is the measure of pleasure which I have in the desire to receive. Sometimes I have uplifted spirits, I'm in a good mood, I'm really willing to throw a big… to eat a big Seuda with chicken and drinks and everything. Sometimes my mood is such that there is a great lunch in front of me, I'm hungry, and still I can't eat it. So, we're not checking the Aviut in the measure to which I'm hungry, or how many pleasures are there in front of me, but to what extent am I drawn to them. That is the standard. And only to that extent can I delight the host. Because I'm in front of the host and I feel shame, so much so that altogether I begin to hate these dishes instead of feeling that I enjoy them. I really feel they really pain me. I hate them.
So, here already I get the opportunity to extend this Aviut, this coarseness, for the sake of the host. In order to be able to bestow to him I have to have an appetite. There are many games here, between the lights and vessels.
Question (Petah Tikva Center): (49:13) Coarseness is really the maximum measure of pleasure that I can produce from that desire?
M. Laitman: The Aviut is the measure of feeling of pleasure in the desire to receive. If I'm sitting next to the food and I don't want it, then I have zero Aviut, zero coarseness. If I want it all of a sudden, then I have such and such Aviut, in the measure to which I want it. How can you measure it? Either in kilograms. How much can I swallow different things. or measure it, if you can measure it, in the measure of pleasure that you get from it. But these things are… it needs to come with a desire, either yes or no. Because, like Baal HaSulam says, we're not talking about the size of your stomach.
Question (Petah Tikva Center): (50:14) Why would the coarseness even change? Why the coarseness that I acquire can become smaller?
M. Laitman:The Aviut- coarseness, meaning the size of feeling of pleasure can all the time change, and it does change all the time according to the type of connection with the host that I can discover by it. That's it. Everything in order to bring me to connection with the host.
Therefore, I needn't pay attention to what is disclosed to me right now that I want to eat more or I want to eat less? To eat this, to eat that? I don't need to think about it, it's not my problem. It’s revealed to me according to some higher calculation. And what I need to do is to constantly direct myself to the right place. But why was it revealed to me now in one way, and a moment later there's the… I fall, and there's another descent, or ascent, or something, and one desire or another. This certainly I will not know. Now, when I'm on this degree I won’t know the reasons for it. The reasons for it are on the higher degree.
Question (Petah Tikva Center): (51:56) A thirsty person who has no connection with the host, when he takes a sip of water, he receives a pleasure, I don't know, not an infinite one, but still it’s a tremendous one. But he makes no connection between what he wants to drink and the Creator with every sip. But he has coarseness over that sip, right? An infinite one, why? Because there's a huge desire, so he doesn't make any connection over it.
M. Laitman: You're saying that a beast who wants to drink enjoys drinking. That's not the subject, the topic of the Wisdom of Kabbalah. The Wisdom of Kabbalah talks about intentions, not about how to receive as a beast with no intention. The Wisdom of Kabbalah talks about how to do the work above the Machsom, above the barrier. And whatever is below the Machsom, that's called nature. We're not talking about that. Leave that for psychologists. Why do we care how a beast lives its life? It lives. Why don't we mind? Because it exists entirely under the control of nature. That it has no result, no use, no ability to change anything. So if I have no ability to change my nature now, then what do I need to engage in it for? It's like, look at a machine. A machine's working, suppose, and it starts thinking, "Why am I working? How am I working? What am I working for?" If it cannot change itself, if it can't change itself, why think about it, if it can't think about those states where it can't change itself. So I'm not thinking about my current nature right now. How am I built? How do my cells function? My liver, my gut, my head, my this, my that. These are things that I can't change. And you know, it's a shame. I'd better go learn how to change myself, how to benefit myself. That’s better.
It's enough that there are 7 billion people who are engaged in this life and think that they can change something. So I'm not going to be like them. Not that bad. This is the entire thing that a person's engaged in. In life that he thinks that he can change something until he’s being buried. It's not simple to find what exactly you should be engaged in in order to yield some kind of result from it. And something that yields no result, you know — you'll just eat yourself alive, why is it like this, why is the world like that, you'll only curse the Creator, you'll get a headache, and what else, that's it. So let's study TES.
Reader: Let's share from the lesson, our impressions, and what we take to implement in the Ten.
Reader: Moving on to the next part.