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

Daily Morning Lesson: April 9, 2026

Part 1: Rabash. It Is Forbidden to Hear a Good Thing from a Bad Person

Original lesson date: 06/11/2003

Reader: Dear friends, we're going to learn a lesson from Rav from June 11, 2003, based on the article, “It is Forbidden to Hear a Good Thing From a Bad Person.” We'll read it in the Ten, we have 26 minutes. Tens who conclude, who finish ahead of time, I invite you to start a workshop on the main topics from the article.

Reading: (00:35) Rabash. It Is Forbidden to Hear a Good Thing from a Bad Person

Article No. 4, 1987

It is written (Genesis 13:8-9), “And Abram said to Lot, ‘Please let there be no strife between you and me, or between my herdsmen and your herdsmen, for we are brothers. Is not the whole land before you? Please part from me: if to the left, then I will go to the right; and if to the right, then I will go to the left.’”

We should understand why he says “For we are brothers,” since they were not brothers.

The Zohar (Lech Lecha, Item 86) interprets this as follows: “‘For we are brothers,’ meaning the evil inclination and the good inclination are close to one another. One stands to the right of a person and the other to his left. That is, the evil inclination stands to his left, and the good inclination to his right.” Accordingly, “for we are brothers” means that we are speaking of one body and the quarrel is between the good inclination and the evil inclination, which are called brothers.

This is perplexing. The good inclination tells the evil inclination, “If to the left,” meaning you are telling me to take the path of the left, which is the path of the evil inclination, for it is always on the left, as it is written in The Zohar that the evil inclination is to his left. The good inclination tells him: “I will not go by your way. Rather, I will go by the way of the right, the way of the good inclination, which is always on the right. We can understand this. But when it says, “If to the right,” meaning that if the evil inclination goes to the right, which is the path of the good inclination, why does the good inclination tell it, “Then I will go to the left,” meaning that the good inclination will go by the way of the left, which is the path of the evil inclination? This is difficult to understand.

Baal HaSulam asked why is it that when Jacob had an argument with Laban, it is written (Genesis 31:43), “And Laban replied and said to Jacob, ‘The daughters are my daughters, and the children are my children, and the flocks are my flocks, and all that you see is mine.’” That is, Wicked Laban argued that everything is his, meaning that Jacob had no possessions and everything belonged to wicked Laban.

But why is it written (Genesis 33:9), when Jacob gave the presents to Esau, “And Esau said, ‘I have a lot, my brother. Let what is yours be yours.’” He did not want to receive from him everything he wanted to give him. But Laban claims the opposite—that everything is his.

He said that here there is an order of work—how to behave in the work with the evil inclination when it comes to a person with its just arguments in order to obstruct a person from achieving Dvekut [adhesion] with the Creator.

“Laban said” means that it comes with the argument of a righteous. It tells him, when a person wants to pray and wishes to prolong his prayer a little, or another example, when he wants to go study at the seminary, a person had in mind to be as strong as a lion and overcome his laziness. The evil inclination comes and argues, “It is true that you want to overcome, to do the will of your Father in heaven, as it is written (Avot, Chapter 5), “Yehuda Ben Tima says, ‘Be as fierce as a leopard, as light as an eagle, running like a gazelle, and as strong as a lion to do the will of your Father in heaven.’

“However, I know that you have no desire to do the will of your Father in heaven. I know the truth—that you are working only for self-love and you have no love for the Creator that you can say that the fact that you are going to do something now is for the Creator. Rather, you are working only for me, for the Sitra Achra [other side], and not for Kedusha [sanctity/holiness].

“Thus, what is this overcoming? That is, if you are working for me then I advise you to sit calmly and enjoy, since everything you want to do is for me. Therefore, I have pity on you so you will not make great efforts, and enjoy the rest.” This is what Laban said. That is, he dressed in a white Talit [prayer shawl], meaning he said, “The daughters are my daughters … and all that you see is mine.”

Jacob countered him: “It is not so. I am working for the Creator. Therefore it is worthwhile for me to overcome my laziness and do the Creator’s will. I do not want to listen to your argument—the argument of a righteous that you are making.”

Wicked Esau was the opposite. When Jacob came to him and wanted to give him his possession of Torah and Mitzvot [commandments], Esau told him, “I have a lot.” That is, “I have a lot of Torah and Mitzvot from other people, who are all working for me and not for the Creator. But you are righteous; you are not working for me but for the Creator. Therefore, I have no part in your Torah and work. This is why I do not want to receive it and admit it into my authority. Rather, a righteous, and you are working only for the Creator.”

Baal HaSulam asked about it: Which of them made a true argument, Laban or Esau? He said that in truth, both said the truth—what is good for the Sitra Achra, that they obstruct a person from achieving wholeness. The difference is in their arguments: whether it comes before the act or after the act. That is, prior to the act, when a person wants to overcome and do something in Kedusha to benefit the Creator, the evil inclination dresses in the argument of a righteous and tells him: “You cannot do anything for Kedusha. Rather, everything you do is for me.” This is called “All that you see is mine.” That is, you are doing everything for the Sitra Achra. In that case, it is better for you to sit and do nothing. Why exert to overcome your laziness? By this it subdues a person so as not to engage in Torah and Mitzvot. This is Laban’s argument.

Esau’s argument is after the act. That is, if one finally overcomes Laban’s argument and follows the path of Jacob, Esau comes to him and says: “You see what a mighty man of war you are? You are not like your friends. They are lazy and you are a man! There is no one like you!” This puts him into the lust of pride, of which our sages said (Sotah 5b), “Rav Hasda said, ‘Mar Ukva said, ‘Any man in whom there is crassness of spirit, the Creator said, ‘He and I cannot dwell in the world.’’”

For this reason, Jacob counters him and argues, “This is wrong! Everything I did was only for you,” meaning for his own benefit, which is a will to receive that belongs to the Sitra Achra. “Now I must begin the work anew so it will all be for the Creator and not for you. But until now I have been working only for you.” This is what Jacob gave to Esau as a gift and Esau would not receive from him and argued to the contrary, that Jacob was righteous and worked only for the Creator and not for his own benefit.

Now we can interpret what we asked, “How can it be said that the good inclination said to the evil inclination, ‘If you take the right path, I will take to the left.’” After all the path of the left belongs to the Sitra Achra and not to the side of Kedusha. According to the above we can interpret that the good inclination said to the evil inclination: “You should know that you cannot deceive me because I know one thing—that you want to obstruct me from achieving the degree of a servant of the Creator, meaning that all my thoughts will be in order to bestow. And you, due to your role, are trying to leave me in self-love. Therefore, how can I listen to your right, meaning when you come to me and clothe in the argument of a righteous, namely advise me to be righteous and work for the Creator. This cannot be since it is not your role. You probably want to fail my achieving the goal with your counsels. For this reason, when you come with the argument of the right, called Laban, what should I do? Anything but listen to you, and do the complete opposite of your opinion.” This is why it is written, “and if to the right, then I will go to the left.”

Accordingly, a person should always be alert not to fall into the net of the evil inclination that comes to him with the argument of a righteous, and not listen to it. Although it makes us understand that we are not going on the straight path, since what we want to do now is a Mitzva [commandment] that comes through transgression, by these words it ties us and we fall into the trap and the net, as it wants to control us with the justness of its words.

It is said in the name of the Baal Shem Tov that to know whether it is the advice of the evil inclination we must scrutinize: If what it says requires labor, it belongs to the good inclination. But if listening to it will cause you not to need to labor, it is the sign of the evil inclination. By this we can discern if this is the advice of the good inclination or the evil inclination.

For example: If a thought comes to him that not every person should rise before dawn, that this work belongs to people whose Torah is their craft, and not just any Jew can equal wise disciples, who must keep, “And he will contemplate His law day and night,” but just a Jew. It also brings evidence from the words of our sages to justify its argument, from what Rabbi Yohanan said in the name of Rabbi Shimon Bar Yochai (Minchot 99): “Even if a person reads only the Shema reading morning and evening, he has kept, ‘This book of Torah shall not move from your lips.’” Thus, it argues before him: “It is better for you to get up in the morning like everyone else and not be tired the rest of the day. Then you will be able to pray with more intention than you will be able to pray if you rise before dawn.”

It is known from all the books of Hassidut that prayer is the most important, since in prayer, a person thinks of nothing but that the Creator will hear his prayer. The prayer is when we can aim more easily and feel before whom we stand. It is not so when studying Torah, although it is written, “Learning Torah is equal to all of them.”

It is also interpreted that the meaning is that the Torah brings one importance and greatness of the Creator. It follows that the Torah is only a remedy that brings a person the ability to pray and feel the words “before whom you stand,” which is a remedy by which to achieve Dvekut [adhesion]. When a person prays to the Creator he can know with whom he speaks and in what manner he is speaking with the Creator. At that time he can annul before the Creator, and this is the most important—that he will annul his own authority. He needs to come to feel that there is nothing in the world but the Creator, and a person wants to adhere to Him and annul his own authority.

Our sages said even more: All the good deeds that a person does, both Torah and other things in Kedusha, a person can see if they are in order according to his feeling during prayer. It follows that prayer is the most important. “If you rise before dawn it will all be ruined. So what are you gaining?” Clearly, it is arguing the argument of a righteous.

At that time a person can scrutinize: If he listens to its argument and it will give him more work then he can know it is the argument of the good inclination. If he listens to its advice and it will give him less work, it is a sign that now the evil inclination speaks to him, but clothed in the argument of a righteous. By this it traps him in the net it has set up for him by speaking to him the words of the righteous. In truth, we always need a guide who knows how to lead a person, so as to tell between truth and falsehood, since one cannot scrutinize alone.

Accordingly, when the evil inclination comes with an argument of a righteous, wanting to advise a person how he can enter Kedusha, we can interpret what our sages said (Baba Batra 98a), “Anyone who boasts with a Talit of a wise disciple, but is not a wise disciple, is not admitted into the presence of the Creator.”

We should understand why it is such a grave sin to boast with the mantle of a wise disciple, meaning to regard the clothing of a wise disciple so highly as to boast of it. After all, he did not commit such a grave transgression worthy of such a harsh punishment as not to be admitted into the presence of the Creator. It implies that we are speaking of a person who is worthy of being in the presence of the Creator, but this sin of boasting with a garment of a wise disciple deserves such a harsh punishment.

We should interpret that it means that the evil inclination comes to a person and boasts of the Talit of a wise disciple, meaning speaks to a person like a wise disciple speaking to an uneducated person and advising him to be a wise disciple. It is as Baal HaSulam asked, “What is a wise disciple? Why do we not say simply, “wise?” It implies we should know that wise means the Creator, whose desire is to bestow upon His creatures. One who learns from the Creator this quality of being a giver is called “wise disciple,” meaning that he has learned from the Creator to be a giver.

Now we can interpret that the evil inclination comes to a person and advises him how to achieve Dvekut with the Creator, meaning to be in the presence of the Creator, but he is not really a wise disciple, namely that the aim of the evil inclination is not to bring him to Dvekut, but on the contrary—to separation—and it is speaking like a wise disciple because it wants to set a trap for him to divert him from the right path.

If a person does not notice who is speaking to him—the good or the evil inclination—and only hears that it is speaking with the Talit of a wise disciple, it takes pride in it, meaning lets him understand the importance of a wise disciple while conspiring to divert him to another path, to disparity of form. At that time one is told that he should know that if he listens to its advice, one who listens to its advice will not be admitted into the presence of the Creator, but to the contrary.

Therefore, one must be very careful and know with whom he speaks. He should not mind what he is saying, meaning that even if it says good things, he must still not listen to it. It follows that from an indecent person it is forbidden to hear even decent words.

Reader: We'll go to a lesson from June 11, 2003.

M. Laitman: (26:45) We heard an article from “Shlavei HaSulam,” “The Rungs of the Ladder,” that it is forbidden to hear something good from a bad person. Why, and how could it even be that there is good in a bad person? Or could the opposite be, that there is bad in a good person? Apparently so. The wonder in creation, which we cannot quite accept, is that we can advance towards wholeness and eternity only from the opposite of them. The will to receive is in its foundation, neither good nor bad, but rather by the light entering into it, it gives the will to receive an intention to bestow. And without the intention to bestow, the will to receive is just matter. It doesn't even have any degrees of coarseness, but rather the degrees of coarseness begin to be formed in the will to receive to the extent that it begins to use the intention. If it is in order to receive, then degrees of coarseness are - root, one, two, three, four - for itself, and if it is with the intention to bestow, then it is - root, one, two, three, four - for the Creator. And the coarseness itself is neither for himself nor for the Creator, it is simply substance that enjoys and feels from the fact that it enjoys only that it exists in the world. And with respect to this substance, there is nothing where it needs to be inverted, it needs to change, but from the intentions, in order to receive, where this substance discovers that these intentions ride on top of it, it discovers that they are not good, it discovers the recognition of evil in it. That inside this substance, the intentions are bad, that it cannot enjoy because of these incorrect intentions, that it only wants to enjoy. And then it tries to replace the intentions to such that it can enjoy through them, and bit by bit, it discovers that these are the intentions in order to bestow. But the intentions do not belong to the substance itself. We don't understand it, and we don't want to agree with it, that the Creator created creation in such a way that it is the opposite of the revelation of godliness, it's what awakens us. That the evil inclination is actually the only means that can be trusted, that brings us closer to the goal. It doesn't let us remain as still, without movement. It constantly moves us, more and more, to search and seek and see how much we're losing by it, and we're not capable of achieving anything good without it.

M. Laitman: (31:33) Without the evil inclination, a person will come to a stop. And it follows its advice, the advice of the evil inclination, that he feels himself that he's getting into trouble. Then he begins to hate the evil inclination, and he reaches the correct solution, that he wants the good inclination, the intention in order to bestow to replace it instead of in order to receive, and by that the evil inclination completes its role. So we need to love the evil inclination, not to love it, but rather to respect its role, what it does for us, how much it operates in all kinds of different manners towards us, in order to turn us in the direction of the Creator. This is help made against him. This is why it is written in Abraham, that he says to Lot, that if you go left, I'll go right, if you go right, I will go left. This means how come Abraham doesn't know which way to go, but rather if Lot chooses the path, Abraham knows that his way is the opposite one, and without it he wouldn't be able to tell. Without it he's just delighted in mercy, he's in a state that has no direction. This is the only purpose for which the evil inclination exists. And although it appears to us sometimes as bad, sometimes as good, we should always not listen to its advice - not to listen means to hear the opposite - but it is directing us by that to the correct direction. And as for the Creator, seemingly even though He's almighty, we can't imagine to ourselves how He could have created things differently, but surely He could. Why did He create things this way, not that way? We can't know that, it's before our creation, and we cannot attain these thoughts, but certainly He could. Let's say, in our words, in our language, the Creator had no other advice, no other option to create us and direct us towards Him, so that there would be someone outside of Him that will resemble Him 100%, truly, in the entire stature, with the full power, with all the qualities, if not through substance that feels pleasure, and through the intention which directs this substance in the opposite manner, in the opposite form. Because otherwise this substance would always be under the governance of the Creator, it would always be attached to Him according to the intensity of its desire, it would always be in the coarseness of root, in self-annulment, in the coarseness of the root in terms of independence. And because the opposite intentions of the Creator reach this substance, then it turns out that on the one hand, it moves away from the Creator, on the other hand, it receives this direction of adhering. So by moving away, it acquires independence, and by adhering, it acquires equivalence of form, and it becomes like Him. This means that without the evil inclination, our substance, the will to receive, would truly never be able to reach being on an equal level with its Emanator, with our Emanator.

Question (Petah Tikva Center): (36:53) He writes in the article that until he will have a guide, the person doesn't know how to go, so it looks like he's constantly in the evil inclination.

M. Laitman: The evil inclination is our guide, it is our guide, a trustworthy guide. It is certain that by it, we will reach the purpose of creation, it only depends on us, on how do we accept this guide. If I accept it within my will to receive, or I accept it in the opposite form, and then I read it correctly, and it is telling me how I shouldn't go. Whether it is telling me, if it works along with the will to receive, then it tells me about all the holes on my path, where I fall. If it comes to me naturally, and if I read it correctly, then by that, by pulling me to all kinds of things, it is pulling me only to bad things in order for me to overcome them and prefer instead of it to adhere to the Creator. So out of that, I discover its help in the correct way. How else can I build independence? I'm now sitting down, right? It pulls me to some side, like Abraham said, if you go left, I'll go right, if right - I'll go left, right? So, it is pulling me to some side. Now, I know that if now I will overcome its pull in some direction, to enjoy from doing some things, if I'll overcome some pull, with respect to what? With respect to adhering to the Creator instead of being drawn to it. So, this adhesion with the Creator is something that I already earned, this exertion. Now - to the right, now, He pulls me to the left in some direction, let's enjoy over there. If I'll overcome it, but overcome how? Not just overcome, that I'll go to a monastery and destroy the will to receive - I want, with all of that, that it is pulling me, I want to position, to place the Creator ahead of him. His greatness, His eternity, His wholeness is something that is greater than this pull. So, I need to ask of Him to be revealed, to give me, strength, to give me the group, and this group will influence me with the greatness of the Creator. And then I'll be drawn now to the right or to the left and to all these pulls, but with all of these pulls, I'll nevertheless remain in the direction of the Creator, to adhere to Him. Then we see that all of His pulls, to the right, to the left, whichever way He's pulling me, to all kinds of pleasures, according to their character also, according to whatever will be in them; with all of this, He's actually awakening in me precisely those directions, those manners, by which I build the form of my attraction to the Creator. By this, I build my Partzuf, all of its forms, my Partzuf of Kedusha. And this evil inclination is doing precisely the correct work in quantity and quality, in one after the other, through cause and consequence, and in all kinds of different forms that it is revealed to me, revealed in me. It is giving me precisely those temptations, so that if I invert them, and on top of them, I yearn for the Creator, then by this I add, and add, and add to my Partzuf of Kedusha.

Question (Petah Tikva Center): (41:18) Maybe it's not coming from the evil inclination. One time, maybe from the good inclination. How do I know? It attracts me.

M. Laitman: From the good inclination, can something come instead of the evil inclination? It's a correct question. The answer is simple. How come? How? I mean, what I mean by “how come?” From where will a person have a good inclination? What do you mean by chance? If I am entirely the consequence of the shattering of the vessel that was broken completely, how could it be that there is something good in me?

Student: The point in the heart.

M. Laitman: The point in the heart is not considered good.

Student: But it's attracted to good things.

M. Laitman: To which things?

Student: It awakens a person to things that are related to spirituality. Is it not good things?

M. Laitman: No, the point in the heart does not draw me to good things, it draws me to pleasures which are beyond those that are clothed around me there with money, and honor, and knowledge, and all kinds of things. To pleasures. Why is that good? How come it's good?

Student: I’m like a donkey; I wake up suddenly. It's not good? For me it's good. For me it's good.

M. Laitman: You're not listening. The problem is that you're not hearing what I'm telling you. If to just be drawn to greater pleasures, it's called good? There is a person who is living, $1,000 a month is enough for him. Suddenly, he's drawn to have $100,000 a month. He's going to steal. Is it good? He's drawn to have more. What's wrong with it? So is it good to be drawn to it? So is it better? Is it good to be drawn to something greater? If you have a screen, it is good, if you don't have a screen it's bad. Just a greater will to receive is not considered good. It is an essential thing that needs to be revealed on the path, that's correct, but don't assign to it a plus, positive. It's not positive. It's still a question how much we can make it into something positive. But just being drawn to greater things could be very bad. It says, sit and do nothing is better. You have many such verses that tell you that, you know. What do we say? Remain under the restriction until you have a screen in order to do things in order to bestow. Don't awaken the will to receive as much as you have it, but only to the extent that you can use it in order to bestow. What is good? Just some bunch of will to receive. Is that good? If the purpose of creation is to adhere to the Creator, not just to sit there on top of a bank of desires that have no correction. Why is that good? It's better to be with a little bit of sanctity than to have such greatness in the shell. That I understand is good, not the opposite. Why are you saying it?

Question (Petah Tikva Center): (44:43) He says in the article that there's a way to distinguish between good and bad. He says if you see that the counsel that comes to you will add exertion, it's seemingly the right direction, but if it's going to take away from the exertion, it's the wrong direction. That's what he writes.

M. Laitman: Oh, you see, also according to this sentence, if the deed you have ahead of you requires exertion, exertion apparently comes from the good side, apparently it's in a good direction. And if it doesn't require exertion, probably it's in the wrong direction, the bad direction. What does it mean, exertion? A person sometimes sweats out; he plans how to break into a bank. It's not simple, truly, you have quite a few people that need to work on it, and prepare and everything. The desire obligates. So, the question is, what is exertion? Meaning, opposite what is it? If the exertion is along with the desire in order to implement it, to enjoy without any connection to the Creator, it's the exertion of the evil inclination. We don't consider it as exertion. Maybe you're sweating your whole life in order to gain something that you have set as the purpose of your life, but it's not considered exertion. Exertion in spirituality is what brings you adhesion with the Creator, that it improves you in some way to be similar to Him. This is called exertion. The other things are not exertion. Accordingly, we learn all kinds of interesting things about the rules of Shabbat. Let's say, what is called work in Shabbat? There are things in Shabbat that maybe you could sweat, but it's not considered that you're violating the Shabbat. You're not violating the Shabbat because they do not belong to the work opposite the evil inclination in order to adhere to the Creator.

Question (Petah Tikva Center): (46:56) Let's say, someone comes in here and says, I need ten people to work on the roof. I make some judgment - should I stay here and maintain my work in thoughts, or I know that I'm going to go to the roof, I'm going to exert, and there typically my thoughts disappear? I work with the body; I have to exert even more. So what is exertion? To remain here or to go up to the roof?

M. Laitman: The question is, if instead of sitting here and study, I go to some other work, which is more supported by the body where a bit more desire or intention will disappear, how do I check it? If I do it correctly or incorrectly, it's hard to say. This is hard to tell. You can't make the calculations for every twist and turn how we truly make a decision; you cannot go to the bottom of your own reason to what you do in order to decide if it's worthwhile or not, where to go, what to do. There's honor that you receive from the society. There's necessity that you feel from yourself, from him, when he, the one who invited you to join the work there for the group. There are a thousand and one things here, such relationships and measurements that we cannot see right now. So how, nevertheless, to make the call in each and every state? I would say this. We always have to decide, if it's not necessity relative to the society, because the society that exists has to have very clear things according to duty, according to right. But if it's not things that come according to commandments that are caused by time or dictated by time, then we need to always choose actions where we can hold on more tightly to the intention in order to bestow, the intention to be adhered to the Emanator. And if we distance ourselves from that, if we lose the connection, then you are doing the action, perhaps, beneficial action, you're working for the group, for dissemination, but your yearning does not awaken the surrounding light through your exertion. Rather, it shines from the general labor, the general work.

Question (Petah Tikva Center): (50:00) What does it mean to be a giver, meaning to always be the giver, bestowing?

M. Laitman: Did I say to be a bestower, you said? How can you tell if you're bestowing or not bestowing?

Student: What does it mean to give, to be a giver?

M. Laitman: To be a giver, to bestow, it's something very difficult. First of all, you have to see who do you bestow to, and reveal whether or not he has a will to receive, to receive from you what you wish to give to him, and then to see if you truly give, bestow, and he truly receives and enjoys your bestowal. You bestow because it gives you pleasure - the pleasure because he derives pleasure from it, or maybe it gives you pleasure because you feel pleasure, then it's not considered bestowal. Maybe this is an action of bestowal, but it's for the sake of self-pleasure. There are many things there. To be a bestower, a giver, is a stature one has to construct slowly with all of its foundations, all of its components.

Question (Petah Tikva Center): (51:36) This statement is stated, we need to love the evil inclination. What does it mean to love the evil inclination, and what should we hate?

M. Laitman: We need to love the evil inclination. As I said, it means that we have to work, we have to love its work, to see how much this angel works on us meticulously, loyally, with the goal of awakening us each time the right direction. Its mode of work is opposite of what we have to do, but what it does, it works on us constantly. It's truly outstanding, if we can only learn from it. Meaning, we don't need anything, only constantly be aware of how these things come, and they come not through my own substance, but through this foreign force that's in me, that constantly awakens me in the opposite direction from the Creator. If I constantly do the opposite from that toward the Creator, I'm drawn to the Creator precisely. That's what He does according to the quantity and quality, its nature, according to the order of the actions that it summons in me, thoughts and desires. It truly builds me, cell after cell, my spiritual Partzuf.

Student: Are there cessations between this and that, or is it working constantly without cessations?

M. Laitman: There are no cessations in the evil inclination. This is a spiritual gene that develops in me, because it is there after the shattering of the vessels, it pulls us in all kinds of opposite directions from the Creator. And we need only to correct our intention with this gene, and then it will develop correctly.

Student: What does it mean to run away from it? Let's say I just sit and I do nothing.

M. Laitman: Because it develops, either way, it develops. It used to be a simple record, and now it begins to swell and to rise like a dough. We just need to give it shape.

Student: If a person just sits and does nothing, then…?

M. Laitman: If a person sits and does nothing, then that evil inclination awakens a person through deficiencies that it awakens in him for different actions. If a person goes together with the evil inclination to do all those deeds, he comes to a state where he feels bad, the results are bad. These results are bad, and they increase and connect together to such a degree that a person cannot stand them, cannot tolerate them, and then he disagrees with this development, and he inverts. He gets through this internal inversion; he does something with himself. But later he continues again with the evil inclination, and again with the evil inclination. Until we discover today that we are on the verge of a state where if we continue to develop this way with the evil inclination, then we either enter life which is worse than death, where despair and drugs fill the world; the person is either in the state of despair or is turning to drugs, there's no other choice. And by that, we will finally discover that we must, through hate to the state that we've reached, we must change our entire attitude to life, to reality, to ourselves, and then this inner inversion, revolution even, comes in how we look at our entire calculation, our nature, how we develop. Then we discover that from the beginning of creation, or more precisely from the destruction of the First Temple and then the Second Temple, we've been developing incorrectly, wrong, in the wrong manner, where there's corruption there, but this corruption was revealed only now. In short, we have to follow not the advice of the evil inclination, rather according to its counsel but in the opposite way, to receive, to acquire the form from it, but in the opposite direction. Not in the direction of the will to receive but in the direction of the Emanator. The evil inclination is giving you an advice how to enjoy, to enjoy into the will to receive. And you will invert it in the same way, in order to give pleasure to the Creator. He's given you ready-made templates what to do and how to do it.

Question (Petah Tikva Center): (57:19) Before the barrier, before I receive something which is of a different nature, can I do it? Can I immediately invert it into the good inclination?

M. Laitman: Before the barrier, we must decide that we wish to be in adhesion only with the Creator, to reach a state called “lovesick.”

Question (Petah Tikva Center): (57:51) To take a form from it, let's say, it now pulls me in some place and I'm like the messenger with this donkey. What does it mean to take that form? Does it mean to make a calculation?

M. Laitman: If I feel a certain attraction in a certain direction, my problem is how not to separate myself, not to lose the awareness that a special force is working on me, a messenger that truly wants to aim me toward the Creator. Am I maintaining sufficient connection with the Creator, or with the society for example, that can help me to not disconnect from the right direction? That's it. The rest is a scrutiny inside of a person. The main thing is not to let oneself, if possible, disconnect from the connection with the Creator, no matter the state. By that, you're already working with the evil inclination in the right direction. It's pulling you in all directions, and on top of that, you maintain connection with the Creator.

Student: Connection, means calculation?

M. Laitman: Even when you can't make a calculation, it's enough to remain in the connection. For the time being, that's enough.

Student: So, an artificial thought, because I don't have a feeling?

M. Laitman: Artificial thought, that's okay. The society has to provide me enough importance all the time to be in contact with the Creator, and that this importance and the fear of disconnecting from it will give me the power in spite of all of the disturbances, to remain in the connection, in the thought, in adhesion with “There is None Else Besides Him.” This is not simple; it takes years until a person gets through them.

Question (Petah Tikva Center): (01:01:18) We need something beyond this artificial thought? Otherwise, it's like people on the outside, they're also all connected to the Creator. How can we be different?

M. Laitman: You're saying that our work is not that different from those outside of us? They don't have any disturbances, they don't have any obstructions, they don't feel the need that this is their work, that in spite of all the disturbances, I need only one thing: to maintain connection with Him. I still don't know how I can turn those deeds that the evil inclination is awakening in me so I will do them in order to bestow. I cannot imagine what form this can take. It's simply something different, opposite, but for the time being, for me, it's only to remain in adhesion.

Question (Petah Tikva Center): (01:02:34) What should we do towards the society to constantly be alert about this war? Not to surrender in this war?

M. Laitman: Not to surrender in the war, meaning not to forget, and that's the kind of importance that only the society can give a person. A person himself, to come to such a level of importance, it takes a great deal of suffering for him. It has to be ingrained in his flesh. It takes many years. And the society can raise the importance to such a level that he will constantly be aware of that, be afraid. As Baal HaSulam writes that this disconnection for one moment from the Creator will be the greatest punishment in the world.

Student: So, what should we do towards the society, so it will work on you to always be afraid all the time in a war for the greatness?

M. Laitman: Importance, what are you asking? How will I constantly remain willing to maintain connection with the Creator? If it's important to me, I will maintain it. I don't get you.

Student: How do you break it down into small things, into...

M. Laitman: The society has to constantly give me this. Me, and the society.

Question (Petah Tikva Center): (01:04:13) The society, I mean, what depends on me in relation to the society so it will work on me in this way? I mean, the society, it's not something external, it's something that I have to establish a certain relation to it, so that this relation will never break, and then the whole mechanism will work. How can I establish such a relation that it will never break between me and the society?

M. Laitman: I don't understand your question. How will I build in the society such powerful advertising that the greatness of the Creator, the greatness of the goal is more important than everything?

Student: Let's put it this way: the result should be that I will always be alert in relation to the Creator.

M. Laitman: Right, not alert, let's say alert relative to the Creator.

Student: That's the desirable result that has to be there.

M. Laitman: No, relative to the Creator, meaning not to disconnect from Him, as much as possible to look to be in the point of connection.

Student: And the means for that is how I relate to the society?

M. Laitman: The means for this is the importance of that state, to be connected to the Creator. Where do I take this importance? Try a thousand and one things, maybe you'll find it, I don't know where. You have to read books, you have to listen to music, perhaps, and lectures, and talks. They say, society influences a person more than anything. Meaning, even books is called the society. Everything that impresses me on the outside, not from within me but from outside of me, is considered a society. Most influential on a person is the opinion of the public around him. And society has to be great enough, and important enough, and strong enough to give me this awareness.

Question (Petah Tikva Center): (01:06:06) Now again, when we say “the society,” seemingly it's something outside of me, so it depends on something which is outside of me. How can I make it so it will depend on me, how much I determine it, not something which is outside of me.

M. Laitman: Where do I make any decisions here? By choosing the society and convincing myself that this society is great, and good, and important, and there's none like it anywhere else. And what influences me becomes important for me, necessarily. Great, meaning I have to surrender myself before the society. Society should advertise the right thing to me.

Student: And if I disconnected, my disconnection for a minute, then that's it?

M. Laitman: If you are disconnected, you're a beast, because your only choice is in the society.

Question (Petah Tikva Center): (01:07:00) You said once that it doesn't matter from which society you come, you can always be impressed from it. If it is, in general, in the right direction, then you can be impressed by it and...

M. Laitman: No, I said that you can be impressed even by a small society, because it depends more on how much you surrender before that society, it's more important. It can be a society of novices who know nothing, but they have this impression, right? They want something, so you're impressed by the impression that they have. How does a mother get impressed by a baby? What does the baby have? What kind of desire? What? By love, the importance, that it's important for her more than her life, that's how nature made it. Then we're done, some tiny peep, and that's it. That is in the whole world, she wants nothing besides that, only to hear that, and to fulfill this tiny peep that he wants, right? So what, is it the side of the baby that determines it? No, importance, love, appreciation.

Student: And if you don't have it?

M. Laitman: If you don't have it, then there's nothing to do, then there's no society. It means that you're in your own hands. What do you mean in your own hands? Nature’s.

Student: How do I make it be in me all the time?

M. Laitman: How to make it so we'll have a society, and it will constantly bestow good to us, and raise the importance of this topic? Maybe, we need to take some advertising people and for them to advertise it to us. I don't know how. If our society doesn't do it, I don't know what to do. Artificially, you have to start working in it.

Student: It seems like we do it, we do it all the time. It seems like there's no one who's not doing it here in the society.

M. Laitman: Maybe I don't see it enough. I need to see it and to hear it more.

Student: Again, I see, it's important to me, but it's a cycle. How do I keep it the most important thing all the time?

M. Laitman: That's also the society. There's no other choice. If you wish to advance in a controlled manner, it's only through someone external that directs you properly.

Question (Internet): (01:10:23) In order to do the opposite from the advice of the will to receive, there has to be the importance of the exertion. Is that so?

M. Laitman: No. The importance of the exertion is only a way to test it. But the importance to do the opposite of the advice of the will to receive has to be a certain awareness. The will to receive, meaning the intention that we have, the attraction that we get, these impulses that we get, they're always in order to disconnect us from the Creator, and we have to resist it. And this type of behavior, the direction of this behavior, is what determines the form of our exertion.

Question (Internet): (01:11:28) What does it mean, the garment of a wise disciple?

M. Laitman: It means that his intention is in order to bestow. This means the Tallit of a wise disciple, that this is what he studies for. That's how he decorates himself. That's how he wants to dress into. Because a wise disciple, means one who studies from the wise, from the Creator, His thoughts, His actions. What else?

Question (Internet): (01:12:04) It's not clear to a person that, if a person falls asleep or is tired and still studies the Torah, is that bad?

M. Laitman: Well, that's not the question, really. This is from some friend from Israel. So, I would say this. It's not that it's bad or good. Of course, it's better to sit in a state where he barely hears and falls asleep from tiredness and still is present in the lesson than being in bed at a time where he determined that he should be in the lesson. But try to be in a way that this isn't the case all the time. Of course, many times we fall asleep in a lesson, or we can't perceive the material well. But the question is whether our labor, our effort is there, and do we want to nevertheless belong to the attainment of godliness with our labor. If a person comes and falls asleep from beginning to end, there's still benefit in that. But of course, it doesn't mean that he has labored. He only labored in coming to the synagogue or the seminary.

Question (Petah Tikva Center): (01:13:40) One thing is not clear: how does the society operate regarding advertising so intensely, and the results are still so dissatisfactory? It's not clear at this point.

M. Laitman: How does our society, which works so powerfully on advertising, and studying, and really there's nothing that's similar to this in the world both in magnitude and in the power of dissemination, how does it not reach yet the level that it deserves according to the effort? I would see this totally differently. We exist in a system called the soul of Adam HaRishon. We are a part of this soul from all the countries connected together to a single goal, which is to carry along with us many people, if not everyone. And so, we shouldn't only look at ourselves. If what is up to me now is to carry a few more millions until I'll have no power to carry them forward, I'm connected to them, and I can't move one millimeter forward. So, don't measure your progress in millimeters, because that millimeter will not come until you'll have the power to drag the last one of those millions, and then I'll advance. So, check my progress in how much I accumulate the forces to carry more and more. And so, even though I haven't made one millimeter forward even, but I keep accumulating forces. These millions of people are beginning to awaken and begin to be ready to move. So, you're checking with the wrong scales. You're saying, I didn't move, look at how much I invested. And it's true that I didn't move and I invested. But it's in me, I acquired these forces, they're already in me. There are many souls ready to join, and they join. So, it's all about the result. You don't want to look at it. So, you're looking at movement, and there's no movement yet. Correct. I wouldn't say there is. There is, but it's very tiny. Certainly not based on what we deserve if we were on our own, alone. But what can you do? What can you do? I don't even make that calculation. If I were alone, how would I advance? Because it doesn't depend on me. It's not my role to escape to some forest and just make unifications with the Creator, and that's it. A person doesn't determine at what time, period of time he exists, and what state he exists in, and what he's supposed to do. We see that this is what happens. This we can see. Day by day, dozens if not hundreds of people around the world are joining us, and the world is gradually moving towards this direction, aligning with it. Soon, you will see it in a way that people will suddenly take on a new view and a new attitude towards life. Everything becomes clear. You'll see in a few years that everyone suddenly understands, understands your mind, even though you haven't done anything about it. And it's not that you haven't. You invest today, and it reaches them somehow, some way, but it does. Yesterday, a friend returned from Moscow, ask him, we spoke to someone from America. He called me, and he already sees people there from the greatest people who are already interested in that, wanting that. He's preparing a tour for me there. And in England, we should stop there, too. There's a big society there that's interested. In any case, you see that this is a result in the world, a result of our effort, of our investment. So I'm not checking according to something small. You can't measure that. You can't check that. On the other hand, we need to be alert, awake, and we mustn't despair from stepping in place, so to speak. So, you produce a few more books, or movies, or whatever you do, lessons, or courses, and it works. Now we are facing the most difficult thing, which is dissemination in Israel. That's very difficult. Here, it'll be a bit more tangible in terms of what you'll see, if you succeed or not, and how. And measuring the spiritual height that we deserve, we can't do that. Because, in truth, until we drag with us a certain amount of the world, the global public, some critical mass, we won't be able to ascend, because today we are facing the correction of the world. It's not some group or a few people who should achieve something better through the method of Kabbalah. There's nothing to improve here. We're done with that. We've received the final method. There's no more. We can simplify it a bit for beginners, but it's not like we're changing the method itself. We explain it in colloquial words, what's written, what's already there. So, the calculation is not with individuals, with us, with just a group, that we need to build something for the next generations. There’re no more next generations. This is the generation. So, accordingly, it's a very practical attitude. What needs to happen, needs to happen now. In spirituality, until you gather all of the support, and preparations, and elements, it doesn't happen until the very last moment.

Question (Petah Tikva Center): (01:21:47) Our adhesion, unity, and the necessity that we constantly adhere to the Creator, will that cause dissemination? Will that cause results, or are there others?

M. Laitman: Will our adhesion with the Creator cause dissemination? When you go out to disseminate something on the street, what do you disseminate? What, just papers, something printed on them? What are you spreading? You're spreading what's in your heart, what you grow, and praise, and nurture within the society. Ultimately, that's what you disseminate. So, certainly, if we determine there's none else besides Him, adhesion with the Creator, the direction towards Him, the connection to Him, everything that happens to us and that we go through, that's what's important. And detachment from Him is the greatest punishment. So then, whatever you do on the street, even if it's written in a completely different way, and in some sugar-coated like, appropriate for people on the street, you're actually spreading what's in your heart.

Question (Petah Tikva Center): (01:23:16) For the purpose of correction, should we look at from which side evil inclination comes, or not?

M. Laitman: For the purpose of correction, should we examine how and where the evil inclination comes from? No, it can come, like I said, that my mother tells me why this and that, and it's not a matter of how it dresses into external matters, whether it's through the wife, or the kids, or their friends, or it could be in all kinds of ways. The external clothing that it comes from doesn't matter. It's also not the fault of the person through whom it comes from, and how it happens. And that's really, it's not a correct attitude, that I will hate Arafat because he's sending someone to kill us. Now, why not Arafat? It's the same thing, that my evil inclination appears through someone. So what? It's all messengers. There's nothing good or bad in them. Only in that way I reveal the appearance of the Creator towards me, who awakens me in such a way. If I say: “None else besides Him,” then what do I have to look at? What am I looking at here?

Student: I'm not looking at Him, the One who brings it, but that He brings it, for example, from the side of pride.

M. Laitman: Who is He? Who is He that gives me this impression, good or bad? How can I talk about someone? The Creator awakens that. How else? What? Some person next to me knows how I'm supposed to grow, and by what actions, this way or that way, and he plans it according to his soul and my soul, and he knows exactly my next spiritual states, and he sends me this or that disturbance. You want to put all of that on some person who's next to me? Then how? These things are so intricate, coming from the collective soul. Each one, through him I feel reality, so through him I feel like all kinds of disturbances arrive to me, but it only arrives through him, because I don't have other senses. If I had deeper senses, I wouldn't see characters. I would see forces. Am I realizing them? Yes or no? In what way? I'll have contact with the forces, the thoughts. This is the thought of the Creator that encompasses the world, and works, and this is me. Can I join it independently, or I can't? And where can't I do it? And where I cannot do it, is that my force or not? Or He plays with me in such a way to show me the opposite form that I'm in, awakens in me such a feeling that it's Him and against Him, light and Kli. Kli, doesn't just mean a plain will to receive. Rather the intention, the difference between me and Him. Okay. Every day we're talking for an hour and a half.

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי9 квіт 2026 р.(צהריים)חלק 1 רב"ש. מאדם רע אסור לשמוע דבר טוב. 4 (1987)

חלק 1 רב"ש. מאדם רע אסור לשמוע דבר טוב. 4 (1987)

רב"ש. מאדם רע אסור לשמוע דבר טוב. 4 (1987)

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי9 квіт 2026 р.(צהריים)
חלק 1 רב"ש. מאדם רע אסור לשמוע דבר טוב. 4 (1987)

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם