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

Daily Morning Lesson: April 30, 2026

Part 1: A lesson based on the articles of Rabash

Rabash. Article No. 45, (1990). What Is, “The Concealed Things Belong to the Lord Our God,” in the work?

Original lesson date: 09/08/2003

Reader: Dear friends, in the first part we will learn a lesson from Rav, from September 8, 2003. It is based on the article, “What Is, “The Concealed Things Belong to the Lord Our God,” in the Work?” It's page 1179 in the writings of Rabash, second volume in Hebrew. We will read it in the Tens. Tens that finish ahead of time are welcome to start a workshop about the main points of the article.

Reading: (00:33) What Is, “The Concealed Things Belong to the Lord Our God,” in the work?

Article No. 45, 1990

It known that in observing Torah and Mitzvot [commandments/good deeds], there is the act, and there is the intention. An “act” means that a person should observe Torah and Mitzvot with all its details and precisions, in return for which a person should believe that he will be rewarded. It is as Maimonides says at the end of Hilchot Teshuva, “Hence, when teaching little ones, women, and uneducated people, they are taught to work only out of fear and in order to receive reward. Until they gain knowledge and acquire much wisdom, they are taught that secret little by little.”

It follows that they are looking at the practice of Mitzvot as being for sake of those engaging in them. This is called “the revealed part of the work.” It means that a person can see if his actions are in order, and when another person looks at how he observes Torah and Mitzvot, he, too, can see. This is called the “revealed part,” since the actions that a person does are revealed to him, as well as to others.

This is not so with the intention, meaning to aim that these actions will be for the sake of the Creator. With the intention, a person does not see the truth. He might deceive himself because a person cannot see the truth. Because one does not find fault in oneself, it follows that the intention is called the “concealed part.” That is, it is concealed from the person himself. He cannot know the truth.

And especially, the intention is concealed from his friend, for one cannot see what his friend intends when he performs Mitzvot. This is why this part is called the “hidden part” of the work.

Accordingly, in our work, we should discern a revealed part, which is called “actions,” a concealed part, which is called the “intention for the sake of the Creator,” and we should discern between the work of the general public and the work of the individual. In the work of the general public, a person sees that he is making progress. That is, each time, he acquires more Torah, more Mitzvot, and therefore has motivation to work and is always happy. He cannot understand why all people do not connect to Torah and Mitzvot, since he feels a good taste in Torah and work.

This taste shines to the general public as Surrounding Light, and it is called “still of Kedusha [holiness].” In other words, as in corporeality, all the plants emerge from the still, so in the work, every “vegetative” in the work comes from the “still of Kedusha.” Without the “still,” there is no “vegetative.” This Surrounding Light shines in the general public if they take upon themselves the burden of Torah and Mitzvot.

But the main point is that they have no intentions that go against the “body,” called “self-benefit,” since with the general public we should learn as Maimonides says, “in order to receive reward.” To the extent that they believe in reward and punishment, they already have fuel to advance in the work happily and willingly.

This is not so when a person wants to walk on the path of meriting to work in order to bestow, which is against the body’s nature. At that time, the body immediately begins to resist his path. Then, the faith that illuminated for him as Surrounding Light is not enough for him, and he sees that he is lacking faith in the greatness of the Creator, to have the strength to overcome the body’s questions.

Then begins a procession of ascents and descents, and the person thinks that he is not worthy of being a worker of the Creator with the aim to be able to do everything for the sake of the Creator. He sees that foreign thoughts keep coming to him, which he cannot overcome.

However, according to what Baal HaSulam said, we must believe that the Creator sends us these thoughts so that by this we will receive a desire to pray to Him from the bottom of the heart, as it is written in the article “Other Gods,” from the year Tav-Shin-Hey. Thus, we must only increase our prayers to the Creator to give us the desire to bestow, and we cannot obtain that desire by ourselves.

We must only seek advice in two manners: 1) to seek advice how to feel that all that we are missing is the power to bestow, 2) to ask Him to give us this power. This is called “613 Eitin [Aramaic: counsels],” meaning 613 counsels how to come to have a Kli [vessel], called “lack,” and the filling, which is called “light.”

In other words, the Creator gives the desire to bestow. This is called “Whatever you can do with your hand and strength, that do.” At that time, the Creator gives him the second nature, called “desire to bestow.” Only once we achieve the desire to bestow can we be rewarded with 613 Pekudin [Aramaic: deposits], which is the light that is clothed in the 613 Mitzvot.

According to the above, we should interpret the verse, “The concealed things belong to the Lord our God.” This pertains to the intention, which is to aim that all his actions will be for the sake of the Creator. This belongs to the Creator. In other words, it is not within man’s power to obtain this force by himself. For this reason, a person needs to know, when he sees that he will never be able to come to work for the sake of the Creator, at that time a person wants to escape the campaign because he sees that he will never achieve it. This is why the verse says, “The concealed things belong to the Lord our God.” This means that the concealed part, the aim to bestow, is out of one’s hands, but in the hands of the Creator to give the second nature, called “desire to bestow.” This is why it is written, “concealed,” and it belongs to the Creator, as He should give this.

However, when a person is rewarded with the desire to bestow, he should not pray for the will to receive to die, since then, if the will to receive dies, the person will not be able to see the lowliness of the will to receive. It follows that the will to receive within him will die without repentance, but the person wants the will to receive to repent, for by this he takes vengeance against the will to receive.

That is, a person sees how the will to receive must work according to the will of the desire to bestow, for “repentance” means that the will to receive surrenders to the desire to bestow, and the will to receive must now work in a manner of receiving in order to bestow. But if the will to receive were to die before a person could subdue it, so it receives in order to bestow, it follows that the person did not correct the will to receive.

According to the above, we should interpret what is written (Psalms 59:11), “The God of my mercy shall meet me.” RASHI interprets, “Will help me before the hand of my enemies governs me. ‘Will see me in my victory,’ Which I crave to see. ‘Do not kill them,’ as this is not an apparent vengeance, ‘lest my people forget,’ for all the dead are forgotten. ‘Move them with Your power and bring them down,’ Rather, move them from their assets so they become poor. This is a vengeance that will be remembered for many days.”

We should understand who David cursed like that, telling the Creator not to kill his enemies but leave them alive and poor, whereas if He kills them, they will not suffer, so he asks Him to keep them alive but poor. Only in this manner will he be able to take revenge from them, by bringing them down from their governance, as it is written, “Bring them down.”

How is this matter interpreted in the work? First, we must understand who is David. David is called Malchut, which is the kingdom of heaven. Malchut of Kedusha is the desire to bestow, and its opposite is the desire to receive for oneself, which is called Sitra Achra [other side]. This is the opposite of Kedusha and is the enemy of Kedusha, as it is written, “The wicked watches the righteous and seeks to put him to death.” That is, the will to receive wants to kill the desire to bestow.

David, who is the Merkava [chariot/structure] for Malchut of Kedusha, prayed that his enemy, the will to receive—who wants to kill the desire to bestow, which is Kedusha—that the Creator will hurry His salvation so that the will to receive, meaning the enemy, will not be able to govern him.

This is the meaning of “The God of my mercy will meet me,” meaning that the Creator will deal mercy with me first. In other words, the desire to bestow, called Hesed [mercy/grace], will govern the will to receive. However, “Do not kill them,” for this is not an apparent vengeance, “lest my people forget,” since the dead are all forgotten. “Move them with Your power and bring them down,” meaning move them from their assets and make them poor. This is vengeance that will be remembered for many days.

To understand these curses in the work, we should interpret that he was cursing the enemy, the will to receive for himself, that it would not die. That is, if the will to receive were to be cancelled, the will to receive would not witness the domination of the desire to bestow. In other words, “vengeance” means that the other one sees how he must be subdued. Here, it means that the wholeness is the sweetening of the judgments, which is called “delighting Gevurot.”

For this reason, if the will to receive is cancelled and only the desire to bestow governs, this will not complete the purpose, since the purpose of creation was to do good to His creations, and not for the creations to bestow upon the Creator delight and pleasure. It is known that the reason why the creatures must bestow contentment upon the Maker is only a correction for the creatures, so there is no apparent vengeance here, since the will to receive does not surrender to the desire to bestow, since the will to receive is no longer in existence.

But when the will to receive is alive and must accept the governance of the desire to bestow, this is called “apparent vengeance.” In other words, it is apparent to all that the will to receive is now working only thanks to it, meaning by taking upon itself the desire to bestow. This is called “receiving in order to bestow.” That is, it accepted the purpose of creation to do good to His creations, and at the same time, he is in Dvekut [adhesion] with the Creator, for he wants to give contentment to his Maker. At that time, he feels what he can give to the Creator so He will enjoy. He sees that only by receiving from the Creator delight and pleasure the Creator enjoys, as this was the purpose of creation.

According to the above, we should understand the meaning of the sweetening of the Gevurot. Gevurot means Hitgabrut [overcoming], which pertains primarily to when a person works and uses the vessels of reception. Normally, we learn that the acts impact the intention. Therefore, when he uses the vessels of reception and wants to aim the opposite of the act, meaning to bestow, this requires extra overcoming. Usually, the Gevurot are called “judgments” because there were Tzimtzum [restriction] and judgment over the vessels of reception, that it is forbidden to use them without the aim to bestow.

Hence, when a person is placed under the rule of the desire to receive, these desires cause him a state of bitterness and he wants to get rid of them. He always thinks, “How can I get rid of them?” They poke his mind and if he could kill them so they would vanish from the horizon, he would be so happy!

But this is what David says, “Do not kill them, lest my people forget. Move them with Your power and bring them down.”

“Move them” means move them from place to place and bring them down from the height of their wealth so they are poor. That is, let them not receive anything in their vessels of reception but be poor without any abundance. His vengeance will be that the will to receive will surrender and take upon itself the control of the aim to bestow. His curse will be that they will all come into the Kedusha, called “reception in order to bestow.” This is called “sweetened Gevurot.”

This is the meaning of Rosh Hashanah [beginning of the year], called “terrible days.” The ARI says that Rosh Hashanah is the building of Malchut, called “the quality of judgment.” Malchut [kingship] means that the whole world follows her quality, since Malchut is called “the assembly of Israel,” in which all 600,000 souls of Israel are included, and the whole work of Rosh Hashanah is to accept the burden of the kingdom. This is why we pray, “Reign over the whole world with Your glory.”

In other words, Malchut means that we must accept and crown His kingship over us, so it does not have the form of Shechina [Divinity] in the dust, but a form of glory. This is why on Rosh Hashanah, we pray, “And give glory to Your people.” That is, we ask that the Creator will let us feel, so we will feel the glory of heaven. Since Rosh Hashanah is the kingdom of heaven, which is in a state of Shechina in the dust, therefore, Rosh Hashanah is the time when we must ask the Creator to feel the glory of heaven, meaning that the kingdom of heaven will be glorified in our eyes.

And since when we want to ask the kingdom of heaven to be revealed throughout the world, meaning that “the whole earth is full of His glory” will be sensed the world over, as it is written, “And will bring everything to Your servants,” this prayer applies to both the general public and the individual. That is, since “Man is a small world,” it means that he is included with the whole world. At that time, we ask that within our bodies, there will be no residue of desire to work for our own sake. And likewise in the whole world, meaning that it will be “The whole earth is full of the knowledge of the Lord.” In this manner, all the prayers on Rosh Hashanah are general prayers.

The order of the blowing [of the Shofar] is also according to the order of the work, which is in three lines. That is, when we begin with the work of the Creator, we begin with one line, since we can speak of “right” and “left” only when we have two lines. One line is called “wholeness,” and this is regarded as beginning with action.

That is, a person must say that since it is written, “This day, the Lord your God commands you,” and our sages said, “Each day, they should be as new in your eyes, as though today you were commanded them,” it follows that each day is a new beginning. Hence, when he begins with one line, he should be happy that he has the privilege of observing the law of the Creator.

Afterward, he shifts to the intention, meaning to criticize how much he needs to do everything for the sake of the Creator. At that time begins the real work, since then he sees that he has not a single organ that wants to do anything for the sake of the Creator. This is already called “left line,” as our sages said, “the left rejects.” That is, he sees how far he is from the Creator, and he must believe that the Creator pushed him away so that by this he will exert to make more efforts.

Afterward, he returns to one line, called “wholeness.” But now the one line is called “right line,” since the left line makes the one line become “right.” Then the person is rewarded with the middle line, called “the Creator gives the soul.”

Reader: And now we'll move on to the lesson from September 8, 2003.

M. Laitman: (26:43) We read an article. We heard this article from the holidays of Rosh Hashanah, page 20, “What Is, “The Concealed Things Belong to the Lord Our God,” in the Work?” Why should the hidden things belong specifically to the Lord our God? Now, to us, seemingly, when it says hidden, it's hidden with respect to the person, but as Rabash explains, there is the act and there is the intention. The act is considered revealed. The intention is considered concealed. Why should the concealed part be for the Lord our God? That the intention can be corrected for us only from above. And all of our work is to reach a state where we check the intention. We want it to be in order to bestow, since by that we can equalize with the Creator and reach the point where through the prayer, through the revealed part, on whatever comes from below, the concealed part will come to us, which is the desire to bestow, the intention from above. All of this work, all in all, which ends in the vessels of reception, is called Rosh Hashanah, the beginning or head of the new year, when the Creator is revealed in all of the vessels of the created being, in that the created being has acquired the intention to bestow, and he connects to it, he installs this intention over all of his vessels, of his will to receive, over his Malchut. And it is considered that the Creator is king over the whole earth, in that Malchut is now working with the intention to bestow. And the order of the work is that a person first walks in searching, in many discernments and actions where he doesn't know, he's not aware of why and how he's doing them, but rather, as it is written, “whatever is in your hand and power to do, do it.” And this engagement, ultimately, if he's organized correctly in the group and in the study, it brings the person to the point where he begins to check his intention. First, he walks in—whatever is possible, he adds it to the work. Whatever people say, what he hears, what he reads, it is considered that he's walking on a single line, in an act. What does it mean, an act? He doesn't yet have an intention. He knows that he's far away from bestowal, and he does all kinds of tactics, and this is considered one line. Later on, from this one line, bit by bit, he feels—and this is through the surrounding light that influences him—that seemingly he lacks the intention, and he begins to work, to check whether, indeed, the intention to bestow exists in him. When he begins to check that, even without awareness, and without the exact understanding of what he's doing, but if he already has some kind of an inner desire to be in the intention to bestow, he immediately discovers how much he, in himself, exists in the vessels of reception. And then from a single line, it becomes the left line for him also. And from the one line that he had before, it already becomes the right line. And in the joint work between the two of them, he later on finds his correction, which is called the middle line. This means that our work right now, our current stage, is that we're working on a single line. We are doing, quote, “everything that is in your hand and power to do, do it,” end quote. So that through all kinds of actions and tactics and means—it's the study and dissemination and working in the group, and everything that is possible to do on the path towards this goal—we do it, whatever is in your hand to do.

M. Laitman: (31:49) This means, as much as I now understand and am capable of. And from that, when the surrounding light comes, a person begins to feel that he lacks what is in this surrounding light. He sees subconsciously, he begins to feel that he does not have an intention. In this surrounding light, there is an intention, and he does not have the intention. And opposite this surrounding light, he begins to feel his descent, meaning how much his vessels are the opposite of the light. The result of that is an unpleasant feeling, that he is worse than he was before, he's farther away from the goal than how he was before. But out of this feeling that he is worse and far away, when sometimes he gets an ascent to go back to that same line, to that same state he had before, then already the previous state becomes for him the right opposite this left, the descent. And from both of these states, already two lines begin to be depicted in him, right and left. And from the many ascents and descents, he begins to understand, bit by bit, that both of them operate in the same direction, that actually we need to use the descents and also the ascents as one. And he connects them together to the same goal, and he understands that both of them actually cause his advancement towards the same place. And when he begins to join the two of them, when he doesn't see one as preferable over the other, but rather he sees the benefit from both of them, then the middle line begins to be formed in him until on this middle line - meaning by using the intention to bestow and using the will to receive together to the fullest - when he reaches the full correction that his Kli enables him and the surrounding light that reaches him, when he reaches this whole correction, this is called Rosh Hashanah. Are there any questions?

Question (Petah Tikva Center): (34:24) How does the work in the group belong to this whole thing with the surrounding light?

M. Laitman: In the work, in the group, there are at least two manners. It is that through the work in the group, I can hasten the times so that the group will always give me the greatness of the Creator. This is also the matter of Rosh Hashanah. What is the greatness of the Creator? The greatness of the quality of in order to bestow, so that I will be able to acquire it very quickly and as much as possible to connect it with my will to receive, so that it will govern my will to receive, so that the will to receive will operate only according to the intention to bestow. So, this thing depends on the greatness of the intention to bestow upon the will to receive, as much as I will value it more than the desire. And this appreciation, this value already depends on the greatness of the Creator in my eyes. And the greatness of the Creator in my eyes, especially during the concealment, only the group can provide that to me. So this is one thing. Second thing - the fact that I'm connected with the friends, with the group, so for certain, I have a place, I have a place where I can be certain that if I will perform towards them an action in order to bestow, then I will see the result, I can check it. That's the second thing. The third thing is that the friends can always awaken within me, my lack of work, and always give me a reminder that I need to, I must continue. That is, they can save me time.

M. Laitman: (36:52) Besides that, and most importantly, that my will to receive, with which I can work in order to bestow, what is this will to receive? Where will I find it? When I begin to work towards the friends, that I find within me precisely those desires that only want to receive, and that upon them I truly lack the intention to bestow. This means that in connecting with the group, with a force which is outside of me, with a desire which is outside of me, I immediately find a place for the work. I immediately see how much I'm not in it. I can’t run away from the campaign because they remind me, they seemingly demand this work from me. So it turns out that if not for my work with the society, then I have no one with whom to work, I have nothing to do. I can imagine to myself, I can build through my imagination some kind of work opposite the Creator, but who is He? What is He? What kind of relationship do I have with Him? What kind of reciprocity is there in it? I can seemingly play this game with myself, but it is certainly incorrect because I can't find within myself all of these ingredients. And I also have in that no confidence or monitoring that I'm truly doing something which is correct. That is, a person actually has no one with respect to whom to work, but only the society. And whatever he does towards the society will be already aimed towards the Creator. This is called that the commandments between man and his friend precede the commandments between man and the Creator. Because the commandments, the Mitzvot between man and his friend, induce the commandments between man and the Creator. It is as we learned in “Matan Torah” [the giving of the Torah], that this is also happening in the corporeality now, in a state that a person is in before the Machsom, the barrier and also beyond the barrier, in a different way, but truly all of our work is the work with the group, with the public, with the audience, with humanity. In the wisdom of Kabbalah, this is called that we have to correct all of our vessels that were broken after the sin of Adam HaRishon. This means that the connection between them was lost, and that we come back to this connection through our effort. It is considered that we build our screens and the intentions to bestow. So, it turns out that our attitude towards the Creator is a result of our attitude towards the other souls, the other parts of Adam HaRishon. It cannot be that I turn to the Creator not through all of the other vessels of the soul of Adam HaRishon, that I connect only to them, I adhere to them, and then that same intention to bestow which I now achieved in relating to them, that same intention to bestow, it becomes my returning light towards the Creator.

Question (Petah Tikva Center): (41:41) How do we check it? How do I check my actions? The examination of... You said that there's a possibility to check my actions in the society.

M. Laitman: To check, what I mean is, when I say “check,” it means that a person has here a certain place where his work is somehow revealed to him. The matter of the concealed is simple - we have to hide the pleasures from our will to receive, otherwise we will be bought, otherwise we will be under the rule of Pharaoh, as we call it. We will be in a form where we will be able to work out of some free point: that one time we will be under the governance of Pharaoh, another time we will be outside of him, right? One time inside the will to receive, what we call a descent, let's say, another time outside of it, somehow with some intention to bestow, with the feeling of the greatness of the Creator. But that these feelings will come one after the other, so that we will be able to see every state from the opposite point. This is what the society enables us. When the Creator is hidden, and He is hidden because otherwise we would exist under His control. Just as we exist under the control of the body, we would exist under the control of the Creator. Under these two kinds of governances we already existed. Adam HaRishon exists under the governance of the Creator from the moment he was created. That is our soul, also in its desire, its desire was created by the light, by the Creator, and also in its filling, in its correction, which was, to begin with, he was, as it is written, “the work of the hands of the Creator.” Meaning, he was under the governance of the Creator. In that, it was only the point of Nefesh. You could say, Katnut, smallness, but this Katnut also is not independent Katnut, it's not Katnut with his intention to bestow. It simply came from above, so there he has no self. And this Katnut also, it's not Katnut that he achieved by himself, like later on we come from zero to Katnut. So Adam HaRishon has these qualities, the qualities of bestowal, to begin with, which are the nature of the Creator. And in that, Adam HaRishon is the slave, the servant of the Creator, not the son, but the slave, which means that this is how he was created. And certainly this state is not a desirable state. You can't even call it Kedusha, because opposite that there is no Klipa, no shell. So we cannot define it as Kedusha. We do say so because we don't have enough words. Later on, when he was shattered, what does it mean he was shattered? That between each and every part, each and every part in him started having its own authority. So the will to receive was revealed, let's say, in 613 manners, 613 parts. Or you could say 600,000 parts, and in between them there is this will to receive, in order to receive. So, to the extent that he is now under his own authority, with opposite or with respect to all his, let's say, 600,000 parts, and towards his 600,000 parts he exists in his own authority, and in order to receive in his own 613 desires - now, to the same extent, he relates to the Creator, that same Adam HaRishon.

M. Laitman: (46:56) So here a question comes to us, what is the connection between the fact that in Adam HaRishon all the parts were broken -that to begin with, he was seemingly made of, composed of, however there, there was unity, so they didn't feel that, and now, when each and every part received its own desire; it was like that before, but there was seemingly an intention from above - so what is the connection between the relation of each and every part to the other parts, and between each and every part, or all of the parts, to the Creator? If I fight with you, why is it considered that I'm fighting with the Creator? And if I connect with you, I make peace with you, why is it considered that we already have a connection and peace with the Creator? Well, who can answer? If we will answer this question, we will know why the audience and society, the work of dissemination, working towards others, truly brings us to a relation towards the Creator. That by me connecting with the friends on the same surface, not to the one who is above me, but truly to the same created beings, and with them I correct my will to receive, how is this related to me correcting it towards the Creator?

Student: I think it's for two reasons. One is that in our state where we exist, we have no possibility to connect with the Creator, but only here, through the society in our state. And until a person doesn't pass, doesn't break through the area of the barrier and all these things…

M. Laitman: You say that we have no choice, that we have to work for the society because the Creator is concealed. We have no choice does not mean that it’s correct, that one leads to the other. No choice - you take this, okay. Also, no choice - instead of spirituality, you enjoy corporeality.

Question (Petah Tikva Center): (49:52) And the second reason is that this is a kind of relationship where everything that exists below is what exists above, what works in this world works in the spiritual world. Things don't just happen down here for no reason, but rather they came from above.

M. Laitman: I don't know, I didn't understand. Well, you're saying: “I am the level of this world, I'm doing you a benefit, I'm doing something good for you,” and you're saying: “In spirituality it also happens like that, that you're doing me some kind of favor.”

Student: No, you're not doing me a favor, it's not about a favor.

M. Laitman: But what's the connection between this and the relationship with the Creator?

Student: If I now go, if a person decides to go according to faith in the sages, and I read the things that Rabash writes, and the only possibility a person has comes out of “love your friend as yourself,” he has no other option, no possibility for a person in the state that he was created to work with spirituality, with the Creator. He has no option of coming out of his state.

M. Laitman: There's no possibility to work with spirituality, to work with the Creator. Fine, so why do I need to work with the society?

Student: By being here in the society we will learn how to keep such relations.

M. Laitman: Well, so what? So I learned how to have relationships with you, okay, so what? What next? Why from that is something created in me towards the Creator?

Student: Then this desire that we want to acquire develops.

M. Laitman: Why then? I'm asking why then? Why would it suddenly then happen?

Student: Well, we have this life in the society.

M. Laitman: Living in the society, that's fine, living in the society, okay, this far I understand, I agree with you, but why is there an appeal to the Creator here? Truly that this comes out of that. Why?

Student: The person becomes desperate, he sees that he can't do it alone, he gets up and falls, gets up and falls.

M. Laitman: You're not hearing what you're saying, or you're not hearing what I'm asking.

Question (Petah Tikva Center): (51:40) It's all written here in the article.

M. Laitman: Of course it's written. Well?

Student: It's for our soul; we need that all of our desires will be completely directed there.

M. Laitman: Where are we aimed towards?

Student: We should feel that it's all directed towards Him, only Him.

M. Laitman: That means that I must have all the desires in me, all 613 desires in me, to be aimed to the Creator. What's the connection between me wanting to aim all my desires to Him, to aiming now my desires to you?

Student: My desires - I am the whole world. All of the desires that I have are internal and external desires, my individual and general desires also, it's all the same. In order to correct the external desires within me, I have to collect them from the friends.

M. Laitman: Why, with those desires which I relate to you, and correct my intention towards you, do I also after relate to the Creator? And this is, truly, we don't need anything besides this. If we need in addition something else besides this, then it's probably, well, it's okay, it could be one stage and then another stage. Where is it? Where is the connection? Why does this lead to that?

Student: The friend brings me out of my external desires. Through the friend I discover my external desires, which I have a hard time working on. So only through the friend I can discover them.

M. Laitman: You're saying something, but that through a friend I discover my external desires. What are my external desires?

Student: Ask the friend? Deficiencies.

M. Laitman: Well.

Student: Deficiencies.

M. Laitman: Deficiency. Certainly desires are deficiencies. Well?

Student: There was only one Kli called Adam HaRishon, and he had a certain relation to the Creator. Now this vessel does not exist anymore, because we don't have these direct relations from back then. If I now correct the relations between the parts of Adam HaRishon, this is how I correct it. So once again, I'm putting together the…

M. Laitman: If I correct my relations to the whole Kli, meaning with other desires, with the 600,000 souls, then I'm correcting my relationship with the Creator. Why? Because in the whole state, the previous state, there was a relationship between the Creator and this vessel, out of all the desires of the Kli, yes? Who was the Creator, and altogether, who is the Creator? We don't know outside of the Kli. We know that the Creator is the one that is revealed in all those desires. Yes? Something that is revealed in all those 600,000 desires, for us, is called Boreh, Creator, yes? There's nothing outside of Him. Outside of that, it's Atzmuto, His essence, we never know that. But we know that the Creator is what's inside of all these vessels. Yes? So if I correct my relationship with all those vessels, then I acquire that which is within them, it's considered that I'm actually acquiring the Creator, yes? Or, how else can we say this? He writes really nice this. A student wrote there, that only between us it's revealed, or something like that. He has like really beautiful words there in his songs, yes? I don't know if he knows what he's writing, but…

Question (Petah Tikva Center): (56:01) I perform the same action. As He relates to the souls, I relate to the friend. I reach equivalence of form by connecting the souls, the desires of the friends to me, so I perform actions of the soul.

M. Laitman: Why do I care about equivalence of form or not equivalence of form? What's that related to?

Student: Through equivalence of form, I can acquire my connection with Him.

M. Laitman: Meaning, if I'm in equivalence of form with my friends, in which I agree with my friends that I want to reach love to them—love to them meaning that just as it's revealed to me that I love myself, I want to attain the same relationship towards them, yes? So what from this, from this state it's towards the Creator, from this?

Student: I truly understand the Creator's attitude towards them, as the Creator relates to them in love and with a desire to bestow, I try to reconstruct, to make the same attitude.

M. Laitman: Where do I then find the Creator? Really, these are the words, because only between us He is revealed. What does that mean? That in the same way I relate to a friend, inside, within him, I find the Creator. Not outside that, not like we can depict it or draw it, that we're between us on one plane, we find the connection from us upwards. But this is in order to just imagine things for ourselves. It's more correct to imagine it in a way that in that same relationship between us, in how we relate to one another and make “love your friend as yourself,” within this pipeline we reveal the Creator. Why? Meaning, we discover a love for the Creator, that's what we come to. That's what he's saying, that by having sorrow with the public, and then I am rewarded with feeling the comfort of the public, then from that I reach love, to the love of the Creator, love to the Creator.

Student: We need to be like Him, “like You,” meaning like Him, as he relates to the souls.

M. Laitman: So why is this revealed within that, as a result, as a consequence? He says about love, that it's prohibited. Not prohibited, but you can't compel someone to love, but from this action it's revealed. This obligation to reach it, it's not that you should forcefully make love, but we make all the actions for that to be the consequence. So where's the result here? And why will it specifically be revealed, necessarily, from you performing “love your friend as yourself?” “Love your friend as yourself,” they start with, there's like pipelines between me and everyone, which is like an inclusive vessel, and in this vessel there's these pipes, these lines. Depict it to yourself, this picture like this. There's 600,000 of us, there's me and the 600,000, and pipelines between us. And like this, in these pipes, it includes, it's the collective, it's the great collective, the Kli, the great collective of the Torah, the great rule of the Torah. Within it, all the NRNHY of the Creator is revealed inside these pipes. Why? Because we don't need to depict anything else besides this. It's all only within. Now, nevertheless, is the connection between this and that? Why does this cause that? Do we need to do maybe something, maybe the question should be asked differently. Do I need to make some kind of coupling of striking with Him for Him to be revealed later in the Kli that I built with the friends, with this rule, with the collective, or not? Well?

Question (Petah Tikva Center): (01:00:27) No, because it's a direct action. When I come out above the limits of the pleasure, meaning above the limits of the will to receive, it causes my substance, the will to receive find pleasure in something else. It can exist in a state where it has no pleasure. And so, replacing this measurement, seemingly when I come out of myself, I rise above the pleasure relative to my degree, it obligates the will to receive to find pleasure in some other state, which is a state that is without these clothings, without this limitation of “for myself.”

M. Laitman: A little simpler. There's something there.

Question (Petah Tikva Center): (01:01:07) The Creator is revealed in the relationships between me and the friends. It is simply the force that corrects the relationship between me and the friends. It's the substance that forms this action.

M. Laitman: No, no, no, no, no, no, no. First of all, that's not correct. The Creator is revealed between me and the friend because He must correct the… be present to correct the relations between us. Meaning, hey, come over here and help us correct the relations between us. And even though it's correct, it's correct. You are asking from Him the force of correction, and He does bring you this force of correction, but you're still just acquiring the quality of Bina. You're connecting with the friends, but in acquiring the quality of Bina only, to bestow in order to bestow. Meaning, the intention in this, you do acquire, and certainly it comes from above. And also, it's not that the intention comes from above, but from above, what is revealed to you is the greatness of the Creator, which is… And this appears before you, when it does, it supplies you with security, confidence, and forces, power. So, such inclinations from which you acquire the ability to bestow, to be above the desire to receive, to ride upon the desire to receive, to rule over your desire to receive, control it.

Student: Is this already a revelation of the Creator, all of this?

M. Laitman: This is the revelation of the Creator, to be revealed as great in you according to your request, so He'll be revealed as great, so you'll be able to deal with your desire to receive. You're asking Him to appear; otherwise, you cannot control your desire to receive. Where else do you have a place to take the power to control it? You're in the middle, you're the one who decides. There's Moses, there's Israel, and there's Amalek. And Moshe, Moses is in the middle;- raises his hands - Israel wins; lowers them - Amalek. Well?

Question (Petah Tikva Center): (01:03:23) So, but you're saying that something is still missing, seemingly, if I understand you correctly, this is just some preliminary stage, something else is missing, right?

M. Laitman: Of course, it's still missing. Here, the Creator is revealed just as great, not just revealed, but as great. From this, you get the force in order to bestow, and by this, you can control the desire to receive. But this is not yet a connection, nor is it love, and…

Question (Petah Tikva Center): (01:03:58) By imitating His actions, I learn that there is no other possibility. I learn to be like Him, whatever He does, and I understand the inner intention of what He does. I feel that all of these actions stem from love.

M. Laitman: That, too, is correct. That from me, myself going through the same actions like the Creator, it's considered “from Your actions we know You,” where I perform acts of bestowal to others. When I do that, I kind of resemble myself to Him in action, just like He performs actions to others. From that, I discover His attitude or His relationship to others, what does it mean to benefit others. So, I discover from these actions the cause of why He does this - from Him loving others. Well, let's say so, and that's actually the answer. All right, we already jumped from… this is a leap from the third love to the fourth one. From this, from knowing His actions, I begin to know and recognize His relationship, the way He relates to the created being, and by repeating these actions of His, I understand His attitude towards the created beings as love, and from that, I have love towards Him.

Question (Petah Tikva Center): (01:06:14) Why, out of that, they seem to become receiving in order to bestow? Why? It seems like equivalence with Him, ordinary bestowal.

M. Laitman: You're asking, where here does the created being begin to use his desire to receive in order to bestow? At what stage? Well, answer.

Student: It seems to me like bestowing in order to bestow.

M. Laitman: To bestow in order to bestow is where the Creator is revealed, and I have the force of Bina, yes? And then, I have to bestow in order to bestow. By this altogether, I didn't do anything with this. By this, I control the desire to receive. I can be above it; He doesn't control it. I'm above it. Bina doesn't need anything. It has all the desire to receive, and she doesn't feel it as compelling at all. Okay, it's true that I'm the created being. It's true that I have the desire to receive. It's true that this desire to receive somewhat on its own only wants to enjoy. But now, because the upper force has been revealed to me, I want to resemble it. I want to be like Him. Why? Because this is already rooted in the like ones, and it's being used. Like with phase one becoming phase two, yes? The Creator appears when there's root and phase one. From those two phases, it's clear that there will also be phase two and three, etc. So, I receive now the force to bestow in order to bestow. When? Why do I suddenly start to use receiving in order to bestow? When? At what point is it worthwhile for me to use receiving in order to bestow? Altogether, I feel that it's worthwhile for me to do this, and I bless the desire to receive that's in me. Well?

Question (Petah Tikva Center): (01:08:37) I don't know. It's seemingly a stage of more crude desires. So, by that, I can express greater love. I use it as a substance.

M. Laitman: Can you do this towards the friends or not? To receive in order to bestow?

Student: We said once that it's seemingly if I let him bestow something to me, then I enable him to do something.

M. Laitman: But we're actually constantly talking about such a state in which we need to bestow to a friend, to take his desire, and to begin filling it, and thinking only about him. Meaning, do we come with a friend also to a state that's called “receiving in order to bestow?” Could be.

Student: Possibly.

M. Laitman: What does that give me, or not?

Question (Petah Tikva Center): (01:09:45) It's like, let's say, when we let a friend do you a favor, it's as if you, uh…

M. Laitman: Well, that seems very artificial. When I enable a friend to do me some kind of favor, then, do I need this favor from him?

Student: Yes.

M. Laitman: Why?

Student: Let's say, I need to go from here to Jerusalem, so I need, uh…

M. Laitman: When do I activate my desire towards a friend so that he does, gives me a favor, does good something for me? To enable him to do an act of bestow, yes? So that he'll have someone to bestow to. Poor thing. He doesn't have anyone to bestow to. So I discover my desires for him to bestow. Are these desires artificial, or are they real? If they won't be real, then what is this? It's kind of like a rigged game here. It's nothing. It's just like that. And if they're not real, then what's going on here? And the Creator fills my desires—I mean, the friend fills my desires. I tell him what I want, and he satisfies me, supplies me. Well, now the whole world wants to bestow to me, and supplies me with everything I want. We say, a person doesn't need more than is necessary for him. And I must show the whole world - look how, what great vessels I have, oh, supply them for me. Do I become an endless, an eternal vessel for this, where the whole world fills me? I don't do anything prohibited, and I only receive what's necessary? They bring me anything, whatever you want, right? Houses, cars, money, gold, food, beauty, music, whatever it is. After all, I just need a piece of bread and some water, perhaps, and all the rest, I'm devoted to spirituality, right? If I open up my vessels with the intention that the world, the whole world, will fill them, those vessels, because they wish to bestow to me, and I do it with the intention to give them the opportunity to bestow to me, then it's not considered reception. Then I have all the riches in the world, and it's not considered I'm receiving. Otherwise, the picture of the end of correction, looks like this - each one receives a glass of water, a piece of bread, and everybody's happy, right? No, on the contrary, infinite abundance. And no one works for this abundance, but he owns all this abundance. You can ask, if he doesn't intend to, does he enjoy it or not? He enjoys receiving all this abundance from the whole world, just as much as the whole world enjoys giving it to him. You understand how much you can suck out of it? It's not simply the riches, abundance of the entire world in one vessel. It's the riches of the whole world, where each and every one wants to bring it to you with their desires, and you are satisfied with little. Huh, Wisdom of Kabbalah.

Question (Petah Tikva Center): (01:14:01) We said, love, love towards the Creator is a finite, a final state before I reach adhesion, meaning the love towards Him with my compatibility to Him. So, how can I say that I love Him because He loves everyone? He's not compatible to everyone. If everyone's working with a will to receive, then the Creator is not loving everyone, bestowing to everyone. So, what's love?

M. Laitman: We have a stage in our work called “you must check how the Creator relates to all the created beings.” It's called - you have to first feel the sorrow of the public, see how much they suffer, and they truly do suffer, it's clear, and then check the Creator's attitude toward them, meaning to reveal how He actually relates to them. Not the way they suffer, or why they suffer, that this you will see, but what you're going to check is His attitude toward them. Is He actually giving them suffering and torment, or is He giving them all the good, but it's interpreted as suffering in them, and that's it. Because if the created beings have uncorrected vessels, then according to the size of corruption, of the corruption, they feel, instead of an attitude of love from Him, an attitude of hate. That's clear. So how is corruption expressed? What is love?

Student: Itself, or love itself.

M. Laitman: Okay, that's a question, what is love? Either love means filling the vessel the way it is, or love is to bring the created being to the perfect, complete goal. Love is that attitude from the Creator to the created being that is revealed, becomes apparent, and “the end of the action is in the initial thought.” It's revealed, but in truth, it's the only attitude from the Creator to the created being. From the good, to do good, as we say, there is no other attitude from Him, ever. It's called light. Light emanates from Him, from it. This means that with the intention of love, He builds the created being with this attitude of love. He creates the created being; that's it. But from an attitude of love, immediately all those horrors begin to come out, corruptions, shatterings, right? What is it also in our world? In spirituality, it's much more, but in our world also - it's annihilation, humiliation, killing, strangling, strangulation, I don't know. It's terrible. Why is His attitude of love expressed in the created being in such horrible and opposite actions and feelings? There is an answer, right? Or not.

Question (Petah Tikva Center): (01:18:17) So, it means that my love towards the Creator can only be in the end of correction. Meaning at the end of the process.

M. Laitman: Of course, what we need to come to, we need to come to the revelation of His love to us, and you can reach that only in creating our love toward Him.

Student: My question is this. On the one hand, we say that the whole process divides to reward and punishment and eternal love, and on the other hand, we say that each time I rise to Atzilut, and go down, and correct. So, my question is if at the end of every degree I feel love, or only at the end of correction I feel love?

M. Laitman: No, in each degree. Each degree has a part of that.

Student: But I'd have to go to the end of the process. So, where is the understanding of the end? What is the knowledge of the end in realizing the degree, basically?

M. Laitman: Each time in the ascent, you feel His attitude toward you. Love is revealed. To the extent that you resemble Him, you discover His attitude.

Student: So, how can I separate if it's a fulfillment in my vessel of reception, or my resemblance to Him?

M. Laitman: What's the difference between fulfillment in the vessel of reception and His attitude toward me? It is that if you make an action that resembles Him, then from that, you come to know Him. Clear?

Question (Petah Tikva Center): (01:20:00) Let's say, there's a father who beats up his son, but he wants him to learn, and grow, and be great. I see that the actions of the father are from love, but still the son…

M. Laitman: Where do you get that the father's actions, beating up his son, are out of love?

Student: If I become like the father, then I see.

M. Laitman: If you are like this father, and you are certain that you love the son, and as a result you beat him up, then you know. But by looking at another father, how can you tell? Because he looks like you, and you look like him? Well, let's say it's like that, right? So what are you asking?

Student: So, the father also sees that the son is suffering. So how can we be in love, if I equalize with the father, let's say?

M. Laitman: So your question is, how can the Creator be good who does good to the wicked and to the good fully, right? Infinitely. If I suffer even a part of life, if I suffer even one minute, how can He be 100% good who does good? So He's good who does good when we get there, but is He good who does good now, if I feel suffering? No. Of course, I receive this suffering from Him. It's not from someone else. There is None else besides Him. He's the source of everything. So it's true that it depends on my corruption, and I also did not corrupt myself, right? It's His doing. In short, He created something. He arranged this process where in a part of this process, I suffer greatly. You can say until the very last moment, until the end of correction, right? So why do I nevertheless refer to Him as “the Good who does good to the wicked and to the good”, if 99% of the path, I suffer? And only the 1%, meaning only the last minute, I enjoy, I feel pleasure, right? That's the question. Okay, answer it. I just explained the question. It's a question that he asks himself, Baal HaSulam.

Question (Petah Tikva Center): (01:22:35) Because the benefit is not pleasure in a vessel of reception that I can feel now. The benefit is to grow me. It's the purpose.

M. Laitman: Meaning, He's justified like a father who's beating up his son. He wants the good of the son. When he grows up, it will be good, and it happens through blows. But if the father in this world, like you, like me, we live in a society, and the son is in his ego, and society is a certain way, and in order to reach certain achievements, you have to work hard. So, the father must apply this pressure and beat his son, so he will become a man. But if it's not the father, but the Creator that also created the society, and the son's nature, and everything, the nature of everything - why did He arrange it in such a way that you have to beat up this child in order for it to grow up and be like this? He should have arranged it differently. We're in a state where we have no choice. We have to raise a child through beatings. But if I would create all of reality, I would have done it in such a way that I would have to beat him up? Would I do it in such a way? Would I build it in such a way that he would need 20, 30 years to sweat in order to become a man, and this would be against his nature, and he will suffer, and society will be bad to him, and all these obstacles? Would I build it this way?

Student: So, how to grow him if not this way?

M. Laitman: Forget about growing him, raising him. Why should we create such internal and external conditions in order to beat up this child, this cruelty? When we beat the child, we say, we're not cruel. Why? Because there's no choice. We think of the good state in the end. That's how he justifies the Creator, also, right? The Creator thinks about the end; he doesn't think about the middle, right? It's all true, if the Creator didn't have the means to create all the conditions, the beginning, the middle, the end. But He's the one arranging these conditions.

Question (Petah Tikva Center): (01:25:06) The question is, why didn't creation end in phase one?

M. Laitman: I don't know, but why the Creator arranged this process through suffering? He's omnipotent, there's many things here, or at least something. Because of you, you asked about it, and you also found the answer.

Student: To add, even if the child grows, right, and he demands, ultimately sees that everything that was done to him was for his benefit, everything was for him. So how does this suffering that he had disappear?

M. Laitman: Okay, you say, let's say we go through the entire path, and you reach the end, and you feel pleasure. And maybe we forget in this world, also we don't forget. But you go talk to someone who reached an apex, a peak, and ask him: “How much you suffered?” “And you know, what I've done, where I've been to.” Now he enjoys it, he adds some flavor to it. You always need a little bit of salt and pepper, right? A little bit of, you know, some tears, and the happiness, right? To add a little bit, to break that, the flavor, right? But this is also not perfect. Is the person who reaches the end, does he forget about everything? If that's the case, then why did he go through all of it, right? Or he doesn't forget about this, but he looks at all those things, and now they actually support his current state, he enjoys it, but the past was nevertheless bad, right? He's starting to see it in the introduction to TES, right?

Student: The allegory of growing the…

M. Laitman: The rich person in the basement, right? But in the introduction to TES, he explains these stages, right? So, do we actually forget about the past? What do you do with the past? How can we justify the past in such a way that the past, when the past doesn't exist? Because if the past remains, then there is no end of correction. It's not the end, and it's not correction. So, how can you do it so that there is no past? Was there, or was there not? What does the person actually reveal? He writes that the Creator was always relating to him, would never treat him badly, was always related to him as good. Okay, but I felt bad, and You created all these conditions in which I felt bad. So, You treated me well, but this is called “good.” Is this called “good”, if You actually brought this bad feeling to me?

Question (Petah Tikva Center): (01:28:14) If I look at it as a necessary functional way to the process, that my perception was wrong, meaning the flavor that I had as bad is not bad at all. It's not measured in the same vessels. He doesn't measure it in terms of good and bad, but these concepts, if they stay the same, then it's always a bad feeling.

M. Laitman: Don't tell me that later, I'll be something else, someone else. For the time being, do you feel bad, or you don't feel bad? What do we do with that? Can you erase reality?

Student: No.

M. Laitman: Okay, so how? I come to you now, and I hit you. Later, we love, we're friends. Can you erase that? No. So, how do we recompense the past, nevertheless? Not that you atone, and you feel good, and now you can't relate to the Creator like a father that had to do this to you reluctantly. It's a correct example, right? With the son of the rich person in the basement, but here, the king that put his son in the basement and left, he wants to raise the child to be a king. Why did he create things in this way? We're talking about the will to receive, and the inner conditions of the will to receive, and the external conditions. Why did he arrange it in this way? This is not a philosophical question. It's half of the matter here. It's true that the Creator relates to us in this way. He's teaching us out of the darkness to be like Him, but why is it necessary for Him to create it in this way? Why did He do it? The fact that we can justify it, but nevertheless, I don't know where does this suffering go?

Student: To allow independence. There are no other conditions for independence.

M. Laitman: My dear, He's omnipotent.

Student: So, here it goes into philosophy completely. You say, why didn't He create me independent?

M. Laitman: No, no, no, to allow independence.

Student: Why didn't He create me independent? If He interferes with the process, it doesn't allow me independence. Or you can say something else. If He's a Creator, why didn't He create me as independent?

M. Laitman: Okay, for the time being, it's fine. We'll learn. No, no, there's another lower layer to come down to, a deeper layer.

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

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