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

Daily Morning Lesson August 25, 2026

Part 1: Rabash. When a Person Knows What Is Fear of the Creator. Article No. 35, 1985.

Reader: Hello. In the first part of the lesson, we will learn the lesson of Rav from the date of August 15, 2002. The lesson is based on the saying "When a Man Knows What the Fear of God Is," in the book of Rabash, chapter 1, page 169. We will read together the saying in the Tens. For our convenience, 24 minutes. Please.

Reading: (00:36) When a Person Knows What Is Fear of the Creator

Article No. 35, 1985

In the portion, Vaetchanan (item 68), the holy Zohar writes, “Afterwards in particular, meaning that when a person knows what fear of the Creator is, when he attains the quality of Malchut herself, which is fear out of love, the essence and the basis of love of the Creator, this fear makes him keep all the Mitzvot [commandments] of the Torah, so a person is a loyal servant of the Creator, as it should be.”

We should understand what it means when he says, “when he attains the quality of Malchut herself, which is fear out of love.” It means that since he has been rewarded with Malchut herself, she is regarded as love, and that love causes him fear. But why does love cause him fear? And also, we should understand what is fear once he has been rewarded with love?

We should interpret this according to what I heard that Baal HaSulam interpreted about the verse, “And there was a quarrel between the herdsmen of Abram’s cattle and the herdsmen of Lot’s cattle” (Genesis, 13:7). Abraham is called “father of faith,” whose work was based entirely on faith above reason without any support, meaning something to support the entire building that he was going to build in his life. He went wholeheartedly, and precisely through faith above reason he could approach the Creator, when he saw only this as life’s purpose.

To be rewarded with Dvekut [adhesion] with the Creator within reason, he saw that his mind mandated otherwise, for wherever he turned he saw contradictions in Providence, in how the Creator behaves with the creatures. Then he understood that the Creator wants him to serve Him precisely above reason. He understood that if the way of within reason was better suited for bringing man to Dvekut with the Creator, the Creator would certainly behave differently, “for who will tell You what to do?”

Rather, he believed that he has no other way but to go above reason, and that the Creator did so deliberately because precisely this way is to man’s benefit. Therefore, he decided that he wanted to serve the Creator specifically above reason. This means that if he can attain His guidance within reason, he will oppose it because he regarded his work above reason, that this was more certain that his aim would be only to bestow contentment upon the Creator. But what could he do if he saw that His guidance dressed in him within reason, and he no longer had the option of going above reason because everything was revealed to him?

Baal HaSulam explained that when he saw some disclosure of light and abundance appearing to him he did not say about it that now he was happy that he will no longer have to go above reason because this is work to which the body does not agree, for the body enjoys more if it has some support on which to rely. That is, on which basis is his entire effort built? All the buildings that man builds are founded on the intellect, meaning that the intellect compels him that he must do so. For this reason, where the intellect cannot say that everything he does is fine, it is certainly difficult for him to walk in this way.

Therefore, where he has a chance to attain something within reason, he promptly throws his foundation of above reason and begins to work on a new basis, built on the intellect. Then he has support on which his labor can rely and he no longer needs the help of the Creator. Because it is difficult to go above reason, he always needs the help of the Creator, to have the strength to go above reason.

But now that the mind is telling him, “Now that you have the support of the mind and reason, you can advance alone, without the help of the Creator, and attain what there is to attain.” Then his advice, when he said, “Now I see that the real way is to go specifically above reason because precisely by going above reason, a way that pleases the Creator, I was now rewarded with nearing the Creator.” The evidence of this is that now he feels a taste for the work of the Creator both in Torah and in prayer.

It follows that he does not take being rewarded with nearing the Creator and feeling the love of the Creator as a basis for the work, meaning support for the work of the Creator, since the intellect necessitates that it is worthwhile to keep Torah and Mitzvot and he no longer needs to go with faith above reason. Rather, he is careful not to flaw the faith, meaning to accept the way of within reason and throw away the faith.

Faith is called Malchut. Therefore, it is considered that he has degraded and blemished the faith, for now it is evident that to begin with, he had no choice and therefore took to faith, but otherwise he would not have taken it. And as soon as he sees that he can get rid of it he promptly degrades it and throws it, and takes knowing in its stead. It was said about this, “I will honor those who honor Me, and those who despise Me will be disgraced.” It is also written, “The ways of the Lord are straight; the righteous walk in it, and the wicked fail in it.”

Accordingly, we can understand what we asked, since he has already been rewarded with Malchut, it is regarded as fear out of love. We asked, “If he already has love, how can we still speak of fear, and how can we speak of fear when he has already been rewarded with love?”

According to the interpretation of Baal HaSulam, who explained concerning the herdsmen of Abraham’s cattle, we can easily understand this. He said that the herdsmen of Abraham’s cattle means that Abraham was pasturing the faith. Mikneh [cattle] comes from the word Kinyan [possessions], meaning that all the possessions he has been rewarded with were pasturing his faith. That is, he said, “Now I see that the path of faith is the real path because I was rewarded with nearing the Creator. For this reason, I take upon myself to henceforth go only by the way of faith above reason.”

This was not so with the herdsmen of Lot’s cattle. He took the possessions he acquired into the discernment of Lot. The holy Zohar calls Lot by the name of “land of the curse,” meaning that it is not a place of blessing, called a “field that the Lord has blessed.” Rather, it is a place of curse, which is within reason, meaning that he does what the mind mandates. However, when he began to walk on the path of the Creator, he also began with faith above reason, but he always waited for a time when he could be rid of this work of above reason.

The body always demands some basis on which to base his exertion in Torah and Mitzvot, since when the work is built on the intellect, and the intellect lets him understand that the work is worthwhile, the body makes great efforts, and very persistently, because the intellect compels it.

For example, a person went to bed at midnight, he is very tired, with fever, and is forbidden to get out of bed because he is shivering. But a fire breaks out in nearby rooms and he is told to quickly get out of bed because soon he won’t be able to get out of the house and he might burn. At that time, the intellect mandates without any doubt, if he regards his situation, that it is inconvenient for him to get out of bed for several reasons, then he might burn. Surely, he jumps out of bed without any arguments because the basis on which he has to exert, the intellect, mandates its profitability. Therefore he is certain to make every effort.

It follows that where the intellect binds the effort, one does not regard the effort, but only the profit, meaning what one can obtain through the effort. However, when working above reason one is always under the body’s pressure, which is asking, “What makes you certain that you’re on the right path? Is the effort you are making in order to achieve the goal really worthwhile? Is this even doable? Can you achieve the goal you’re seeking?”

Therefore, he is always going through ups and downs, where once the intellect prevails and once above reason prevails. He always thinks, “When will I be able to establish my work within reason and have a sound basis, since I will be able to build everything on the intellect? Surely, at that time I will not have any descents in the work of the Creator, as is with everything that is built on common sense.” However, he does not know what he hopes to attain will not give him a blessing, but a curse, since within reason is the place of the grip of the Sitra Achra [other side], and the Creator has chosen that those who want to achieve Dvekut with the Creator, specifically above reason, is the real way to approach the Creator.

This is the degree of Lot, the cursed land, a land where there is a curse and not a blessing. This is called the “herdsmen of Lot’s cattle,” who was always searching possessions for within reason, called Lot, meaning a curse. This is the meaning of the verse, “And there was a quarrel between the herdsmen of Abram’s cattle and the herdsmen of Lot’s cattle.” That is, the quarrel was that each one said that he was right.

Those who were in the state of herdsmen of Lot’s cattle were saying, “If we can build our basis on the intellect, called ‘within reason,’ we will not have ups and downs because we will always be in a state of ascent.” This is so because where the intellect binds doing the actions there is no one to interrupt them. Therefore, when we have no choice we must go above reason. But when we can choose to go within reason, it is to the contrary: we must say that there is contentment above in that from this day forth we will have no descents in the work. Therefore, our way is certainly better.

But the herdsmen of Abram’s cattle are people whose basis was precisely on faith above reason. They said, “If the Creator wanted us to work on the basis of the intellect, He would not be concealed from us to begin with. Rather, this must be the best way. Therefore, we need not look for opportunities to be rid of faith above reason. Rather, if we receive some intellect and nearing to the Creator we will not take it as a basis for casting away faith, but to say, ‘Now I see that this is the real way because by this I was rewarded with nearing.’” Therefore, he should brace himself and accept that henceforth he will not search for any opportunities to be rid of the faith, but on the contrary, grow stronger with faith above reason.

By this we will understand the words of the holy Zohar, that once he was rewarded with Malchut herself, which is love, being fear out of love, we asked, “How can you speak of fear if there is already love there?” And also, “What is fear?”

According to the above said, it turns out that once he was rewarded with love, there is nothing greater that mandates the work because it is a basis within reason, for now the intellect mandates the work for him. This is so because naturally, we want to serve the one we love. Therefore, there is no more room for faith because at that time how can we speak of faith above reason then?

Therefore, he is afraid that he might blemish the faith because now the body will enjoy the work more since he has a basis of within reason. And if he blemishes faith, then it becomes revealed that the faith above reason that he had had was out of necessity to begin with, not out of respect, but that he constantly longed for a time when he could be rid of it and work with knowledge instead of faith.

Then, because he has blemished faith, he promptly falls from his degree and soon parts from the Creator, since knowing is receiving. It is known that we understand receiving, which is self-love, in two ways: 1) with the mind, 2) with the heart.

It turns out that when he has been rewarded with love, the love itself causes him fear. He is afraid that he will not be drawn to knowledge. Therefore, at that time he needs great care that he will not fall into the will to receive. At that time we understand that love itself causes the fear. Now we already know what fear is, which love causes, meaning that he is afraid that through this love he will fall into self-love.

With this we can understand the great rule that Baal HaSulam said, that although it makes sense that sin induces punishment, in internality, it is a very different meaning, which is a little difficult to grasp. He said that we must know that the sin is the punishment, and the punishment is already the correction!

We should ask about this: If the sin is the punishment, what is the sin? Through the above said we can interpret that the sin was actually during the ascent, that precisely when he was rewarded with love, he had a desire to take love as the basis, and cast away the faith, as is the view of the herdsmen of Lot’s cattle.

At that time he suffered a descent and fell once more into self-love, from which every kind of sin is derived. It follows that he failed precisely during the ascent, when he thought that by taking love as a basis and support on which to exert, and thought that by this he would not have any more descents, since where the intellect mandates is a healthy path and he will never fall, this was the actual sin. This is called “All who add subtract.” It follows that his fall into self-love is the punishment for flawing the faith, and the punishment he has received is a correction so he will rise once more on the degree of the straight path.

Reader: Let’s move on to a lesson from August 15, 2002.

M. Laitman: (24:39) We heard an article, later on in a particular way, from the Rungs of the Ladder, third volume from the portion Va'etchanan, "And I Will Plead," page five- Above reason and below reason, by way of faith and the way of knowing. These things are not so clear. They're not clear because a person who is still in the preparation to cross the barrier and enter the true work, the actual work of the Creator. In the preparation he doesn't feel these discernments clearly. He doesn't yet have the feeling of the giver, the feeling of the degree that is above him.

And therefore he doesn't have the difference between faith and knowing in a clear, scrutinized manner that is cut in such a way that he understands that knowing is reception in the mind and in the heart. In his vessels, and faith is the presence in the vessel of the upper one. And faith can be faith can exist only if it is above reason, and only when it stems from love and fear.

Nevertheless, even during the time of preparation, sometimes we have such events in which even those things of the division between above reason and within reason and below reason, they exist as root, as branch and root. And then we begin to understand that in spirituality the definitions are actually a bit different than in corporeality. We always don't quite understand why the deed that Adam HaRishon did is called a sin. Before that, when we didn't know, we thought that he had a possibility to avoid it, and he could have done differently. And because he seemingly maliciously went for it and did it, then it is called a sin. Later on, when we study, we see that this is actually something that has been prepared for him in advance. And if he wouldn't have done it, then it would have been impossible to reach the desired correction. So this means that this act was an act that has been prepared for him from the very purpose of creation from the beginning before he was even born.

If so, how can we say about him that he had sinned? And after he made that act about which we say that he had sinned, we also don't quite understand the definitions. Until here, let's say, Baal HaSulam, and here Rabash says — Baruch says — that the sin itself where a person sins, it's not a sin. It's not that it was his fault that he performed this act of the sin, but rather it is orchestrated from above, this deed, because they want to bring him down to a certain particular degree, so that from this degree onwards he has to start the correction. This means that what seems to us as a sin, it's actually not a sin. It's a punishment. And the punishment doesn't come specifically because the person before that was guilty of something. That's it. They lower you in your degree. This is called punishment.

M. Laitman: (29:37) For us, in spirituality, it is called a sin. Just like we learn that each time a person rises on the degrees, he acquires a greater degree, he reaches the end of his degree, he receives the next degree in darkness. "Yours is the day and Yours is also the night." This means that he starts to fall again, to get an addition of the will to receive. He starts overcoming it and working from the darkness.

We seemingly don't understand that a state which is so bad — when I'm far away from Kedusha, from holiness, I don't want spirituality, I'm despaired, I'm weak, I have no relation to spirituality — but this state comes not as a sin, not as punishment, but rather it is the opposite. It actually comes as a reward, when a person is given new vessels upon which he can now overcome and acquire a new degree. This means that sin, punishment, reward — these things are very loose, and they don't coincide with what is acceptable, what is customary here in our world.

Because Adam HaRishon fell into self-love, then there was a sin, which we call punishment. And the punishment itself, where we see that he transgresses with all kinds of states, difficult states, states in which he truly suffers and does work with great labor — that is already not punishment. That's his correction.

This means that we look according to the emotional state, but we don't look at it according to the purpose of the whole thing. And then it seems to us that the grave state that a person is in comes as punishment. But these are states of corrections.

Therefore, when we come to evaluate states, we should always relate to them with the spiritual, purposeful definition. Then they will seem to us — if we will shift all the definitions from what we see according to our beastly nature to the spiritual, purposeful definitions, the way they seem in the eyes of the Creator — then we will see that they take on a completely, entirely different picture. And these events, they seem completely different from how it is for us.

The entire definition moves from her place. It is replaced with a new definition. And then indeed, instead of punishment, we will see a reward. Instead of the reward, we will see a preparation in advance that does not depend on the person at all.

Instead of the sin, we will see that this is the determination of the new state that has been prepared for one in advance, and so on. This means that these things are not defined exactly as it is for us, and we have to take it into account when we learn about some spiritual event.

Question (Petah Tikva Center): (33:52) Everything that is revealed is revealed as negative, opposite. The sin of Adam HaRishon — where is it, it's a positive side? As we can define the sin of Adam HaRishon? Does it have to be the negative part that has to be expressed positively?

M. Laitman: For us, everything always starts from negation.

Student: How does the positive…?

M. Laitman: Our world is upside down. It's a world that requires correction, a world in which there is no good deed. Where you can't do anything except through the power of the study and labor. And even they are not in a direct form according to our mind, right? Even if you exert and study well it will not develop according to your intellect the way that it needs to develop better and even better.

But to the contrary, they'll give you things, work that is even harder, and states that are even worse, right? Each time, the stronger that you will be, they'll put you into more difficult states. So you see, in these more difficult states you don't know them in advance, you don't recognize their purpose, it's all hidden. And so it seems to you that in return for the good labor that you invested, you get punishment, and you don't feel a reward in the following states.

Therefore, the wisdom of Kabbalah is the hidden wisdom. You can't open it up, you can't reveal it to ordinary people, but rather with each one it's according to his preparation, right? This means that it's not that Kabbalah in and of itself is the wisdom of the hidden. We’re always talking with respect to the person, not with respect to something that exists outside the person. Outside of the person, we can't discuss anything. It's an abstract form, or an essence that we cannot touch, right? But rather, with everything we're talking about, we are relating to the person. And so we're not talking about what is the wisdom in and of itself, right? But rather, it is with respect to the person. If the person is ready, you can reveal the wisdom. If not, it's not worthwhile to reveal it. It's with respect to the person like that. Why? Because otherwise, you might harm him.

This means that until a person develops to a level where you can reveal things to him, until he can truly digest what is reward and punishment in their true form, to come out a little bit out of the beastly definitions, he's already willing to take on new, different definitions — then you begin to open up for him this wisdom; so that he will see that indeed, the way it appears in our world, it's not exactly correct through the eternal perspective. A person who is not ready for it can take these definitions incorrectly: "So everything is ready, everything is guaranteed, it's all sealed in advance, so nothing is really happening.

There's no reward and punishment, or nothing is incidental, and I have no free choice. So I can just go home and shut my eyes and wait for the whole thing to end," or something like that. People who don't yet have the ability to take on the correct vision, they will accept incorrectly what you reveal to them. It's not that it's forbidden to reveal it to them so they'll know too much, run away from the work, or not do what they need to forcefully. No, they won't do what they need to because they don't have the mind, and the soul is not ready yet — mostly it's the soul — in order to digest the true definitions of reality. Because from the true definitions you will have to work, you will have to invest yourself and go forward above reason.

But with a small mind, if a person is on the outside, a still of Kedusha will hear now what we're talking about: "Ah, okay, so there's nothing and everything is forsaken, and the Creator knows everything from beginning to end, you know, He's just being deceived somehow, what do they want out of me?" And he shuts everything down and goes away, you understand?

This is why there's a warning not to reveal the wisdom to everyone, and everything is concealed. Until our days, where people already, with a mass in large numbers like that, everyone altogether is sufficiently developed so that they can hear things and not be harmed, you understand? This is why now there is nothing to hide about Kabbalah.

M. Laitman: (39:11) This pertains to the definitions that we talked about now, that a person, if he's not capable of digesting that the sin is what seems to us as punishment, right? What seems to us as a sin is punishment, and what seems to us as punishment is a correction.

Then he truly comes from the study — we call that his wisdom is greater than his actions. He reaches a state where "then, what should I labor for? Why should I do anything?" He just despairs and throws everything away. We see that for us it hardly ever happens, but rather if it does happen, it happens with a person who doesn't yet have the inner preparation.

He hasn't yet reached some degree of the still, religious or secular, to the degree of the vegetative. Or it happens to a person who falls from a degree for a slight moment, and for some time he also reveals a certain despair. When he falls into beastliness in a fall, he also has such thoughts, but it's just for a moment. When he falls into beastliness, then he goes through it, and he continues to accept reality in the correct way already, in a spiritual way.

But this is what I wanted to emphasize: that the inability to accept the spiritual, eternal definitions in above reason instead of through knowing, to accept that the sin is a punishment and the punishment is a correction — this ultimately is the reason for the concealment of the wisdom in previous generations, until 1995.

Question (Petah Tikva Center): (41:25) So the sin of Adam HaRishon, its opposite form is the correction, inside of our desire?

M. Laitman: The sin is not a sin. He simply had to go through the sin, for certain, because it is punishment. What is the punishment for? Punishment also doesn't mean that he was guilty. For us, punishment means that I'm guilty. For us, this is how punishment is, because our primary nature is the opposite of the nature of the Creator. In order to be corrected, it has to be mixed with the nature of the Creator.

Student: What does it mean that in the first step we'll build a factory, and then we'll attach spirituality to it? What does it mean?

M. Laitman: We'll build a factory, an enterprise?

Student: Yeah, I'm not asking about the article, about the statement of Bnei Baruch.

M. Laitman: Oh, wait, you can ask later.

Question (Petah Tikva Center): (42:26) So when he says here on page 9, in the last — one before last — paragraph: "because the sin was specifically during the ascent, that specifically when he was rewarded with the quality of love, he had a desire to take the quality of love as a foundation." What does it mean, the basis? What does it mean to take the quality of love as a basis?

M. Laitman: I don't want now to start an explanation about Adam HaRishon. It's not simple. Out of this article, it is impossible to scrutinize it. It's not related to us. Love and fear are the forces let's say, or the preparations, or the conditions in which a person can be in faith instead of in knowledge, and to hold on to the faith. And he fell into the state of knowing, the state of reception in the mind, and later on also in the heart.

So that state where he broke, breached the faith — it's because he had a flaw also in love and in fear. It was an insufficient form. Why? He couldn't do it with his vessels, as we learned. He couldn't, with his true vessels, he couldn't hold on to faith above reason, because the force of Bina wasn't there. Faith is the force of Bina. The force of Bina couldn't penetrate into this point of existence from absence, the stony heart. And therefore, instead of the correction that he wanted to make specifically in it, in that point in the stony heart, certainly he fell from faith to knowing. Only through the power of Bina can we hold on to above reason, to the upper one, to spirituality.

What is above reason, within reason, or below reason? We have our will to receive, where I receive instead of the will to receive, and I judge what I receive, and accordingly I am, as it is written, "the judge has only what his eyes see." So I actually operate according to my nature, according to my mind, according to my reason. This is called operating according to knowledge. Knowledge is the light of Hochma, or intellect. Let's say, for us it's not light.

It's also a certain illumination of Hochma that expands in the vessels of reception, and because the light of Hochma expands in the vessels of reception, I get some knowledge about my situation, and then out of that I receive the illumination. From that light of Hochma in the vessels of reception, I get the pleasure itself, and also the recognition of the pleasure. This is called in mind and in heart — simply reception in mind and heart. It's called knowledge, reason. Man's reason. Why do we speak about his reason?

Because Da’at, reason is the highest degree from all the degrees of reception, right? It's man's awareness, the Adam in the Adam. This means that I work according to my vessels of reception, what I practically receive in my hand. That's what I have. I feel it. I see it. I understand it. I can have a strong grip on it. This is the nature of this stony heart, right? Our substance, the will to receive. Now, to be connected with the Creator, to be in a degree which is above myself, I can do it only if I receive the vessels of Bina.

M. Laitman: (46:51) As we learn, let's say, the worlds of BYA — it's parts of GE that through the sin fell to AHP. So after these broken parts of GE that fell into AHP, inside of them the light can expand, not in the AHP that they're in. This is like, let's say, you have some dough, and inside the dough you have these chocolate crumbs, right? So these chocolate crumbs, let's say, these are the GE, they're parts inside of the dough itself, which is called the AHP. So the light can expand only inside these crumbs of GE. And if they're organized correctly, then they, between them, all in all, out of them — out of them the system of the worlds of BYA is constructed.

This means that the worlds of BYA are actually the GE that are inside of the AHP, the mass of AHP. But these GE are connected between them. They're not connected to the mass of AHP. They only have this protection against the AHP, so it won't hinder them. Adam HaRishon to begin with is this AHP, according to his nature — not how he was corrected, the created being to begin with, that's the AHP. And if he doesn't receive the GE from within him, he will have no connection with the Creator, with the light.

The Creator, the light, is felt, is expanded only in GE. It can't be, it can't happen, in the vessels of reception. Therefore, a person who works not in his GE, but rather — sorry, sorry — a person who works not with his AHP, with this mass of the dough, but rather in the GE that are incorporated in it as a result of the sin of Adam HaRishon, is considered that he's working above his reason, above his knowledge, above his will. Because the reason, the intellect, his desire — that's the dough, not these crumbs of chocolate, right?

This is considered that he's working with faith above reason. Why is it faith? It's faith because these are parts of Bina, GE, vessels of bestowal. Above reason means that he tramples, he steps on the AHP. He makes a restriction against it. And he seemingly shifts himself, his feeling, his heart — he puts it into these GE. And he exists in them, he lives in them. This is considered that he's working in faith above reason. What can help these things? What supports it? What helps him with that? Love and fear. These are the things that help him to hold on to these vessels of bestowal and not be dragged after the vessels of reception, these AHP. It pulls very strongly. Okay? More questions?

Student: You said about the dough…

M. Laitman: I can't hear you.

Student: About the dough, it turns out that we learned that AHP is a part of the upper one.

M. Laitman: I don't want to hear it. It's going to be confusing. Next.

Question (Petah Tikva Center): (51:12) They say that punishment seems to work in — what do you call it when the states are not replaced? There are no descents and ascents.

M. Laitman: I'll reply to him. I'll reply. You said, you just heard — you understand how much it's unrelated. Say, AHP is the part of the upper one. What is the part of the upper one, AHP? What is the upper one? I'm in GE, my own GE, the current ones. When I wish to grow, they add additional will to receive. This means that what's revealed in me is AHP of the upper one. Who's the upper one? It's me on a higher degree. This is the meaning of the AHP of the upper one revealed in me. That I need the AHP of the upper one to accept it above my reason, above my own reason. Why above my own reason? Because now I have to arrange vessels of bestowal against this new AHP, against this new will to receive that's revealed. But the AHP of the upper one is me. All these AHPs, plural of AHP, on all the degrees, from the lowest to the highest degree, all the AHPs that are revealed in me, degree after degree, is me. My own ego, my own will to receive, is revealed more and more and more. This is called the AHP of the upper one relative to me, if it's revealed as vessels of reception. There's AHP of Bina that's revealed as vessels of bestowal. That's already part of the corrections.

Question (Petah Tikva Center): (53:08) When a person receives something, when he's in a state of descent, technically it's a state where we have no change>

M. Laitman: You're asking, what do you call a state where the ascents and descents don't change and a person reaches the end of correction and all that's left is the stony heart, and afterwards there’ll be a correction? Is that what you're talking about?

Student: There are states when a person doesn't feel any descents or ascents.

M. Laitman: A person comes to a state — a person who has not reached the end of correction, but rather at some point in the middle, he doesn't get ascents and descents over a long time, right? It's a sign he's not investing any forces.

Student: So it's punishment for the fact that he specifically…?

M. Laitman: Certainly, yes, when you don't receive any descents, it's a form of punishment.

Student: So he didn't sin?

M. Laitman: He's not sinning. Not sinning meaning he doesn't receive additional parts from Adam HaRishon after the sin.

Meaning they don't bring him to a state where he can begin to correct anything. That is the punishment. They don't give him worse states. The punishment is not that he is brought into the worst states. The punishment is that he is not being introduced into the worst states.

Question (Petah Tikva Center): (54:56) What is love?

M. Laitman: Love — the Book of Zohar says that it divides into different parts: love for myself, love for men, for the Creator.

Question (Petah Tikva Center): (55:19) The love of the God — he says that inside of love it already includes faith above reason, faith, fear. This is a solution, actually. When a person tries to bring in his attitude to the Creator into within reason, it seemingly gives him an answer for this and for that.

M. Laitman: Look, what is love? What is called love? Love means that there is someone, and whenever he is feeling any pleasure, I am feeling pleasure. Now the question is: he enjoys himself and then I enjoy myself — what is the cause and what is the consequence? Either my pleasure comes from when he is feeling good, that he is enjoying himself. Then I check myself on such a condition where even though I feel bad, but if he is having a good time, if he is enjoying himself, I am enjoying myself. I am feeling pleasure. How can I do it?

To restrict yourself first, and then to work in order to bestow. This is called true love. True love is unconditional. It’s not dependent on what I am getting out of it. So, can you keep the condition of love where he feels pleasure and I will suffer, but I feel pleasure because he feels pleasure? Can I suffer in my vessels and also feel pleasure in my vessels? I suffer because I have nothing for myself in my vessels, and I feel pleasure because I feel how he is feeling pleasure. Can such a thing be or not? Can there be such a thing in reality or not?

Student: There is some difficulty here.

M. Laitman: Yes, and?

Student: Because who causes it to me? Because it’s clear to me that the one who is causing me to suffer in my vessels, it’s Him.

M. Laitman: We see that even in our world there is such a thing. The mother may be suffering, but she feels pleasure because her baby feels pleasure, he feels good. So there are two types of vessels, seemingly: what she feels for herself, and the baby that’s incorporated in her, her attitude toward the baby.

Student: But it’s not the same.

M. Laitman: What do you mean it’s not the same? Of course, it’s two types of vessels. Now, do you find this thing also in spirituality, in practice?

Student: I am saying there is some difficulty here. A few, but one of them is that the mother does not take the baby to be the reason for her suffering. Here, if there is something that causes suffering in your vessels, and you need to see that he is enjoying — in other vessels you need to see that he is enjoying, there’s a conflict here. In a particular vessel there is suffering that comes from him. In another vessel there is pleasure that also comes from him. So which one is stronger?

M. Laitman: It’s not about which one is stronger. It’s not the same in spirituality. Because before a person makes a restriction on the vessels of reception, he can't bestow. What does it mean, restriction on reception? You can't take a lock and close the door to the heart, put a lock on it, and take such a big lock and throw the key out, and you’re done.

The heart doesn't receive anymore. I mean, in spirituality since this is a matter of feelings if you have a will to receive, you need to correct the will to receive. So it will be considered under the restriction, so it will not want to receive, although it wants to. Then you will be considered restricted — by which force, by which solution?

How could you have restricted it? What did you give it, so it would… You know, it's not like in spirituality, in corporeality, when I'm dying to swallow something, then I'm stopping myself, I'm holding my hands. In spirituality there's no such thing. If I want something, it means that I'm already swallowing it. There's no vessel here for action, a vessel for feeling, where I'm divided into a desire and a body that executes it, and my hands and my feet. So how do I provide a solution to my will to receive? What do I fill it with, so it will be considered restricted? And to give it reward? Satisfaction.

Student: Satisfaction.

M. Laitman: How do you say it? Yeah, satisfaction. That satisfaction is called Hassadim. This is called Hassadim. Now, beyond this satisfaction, I begin to acquire such degrees of bestowal that even if I come later to receiving in order to bestow — that's completely not understood. I form such connection between these vessels that are completely disconnected from one another. I build a connection between them, that I can even receive in order to bestow. That's already called love, the degrees of love. What was the question?

Question (Petah Tikva Center): (01:01:33) What is love?

M. Laitman: So love is to work according to someone's desire, to such an extent that even my desire joins the work of filling someone else's desire. And I feel in it, he feels in that, that he fulfills himself. Fulfills himself to such an extent that even the stony heart will be corrected in order to bestow. Those are just words, but what am I trying to say here? You need plenty of preparations and corrections, one after the other, all kinds of corrections, until you come to such a state.

As we now discuss the restriction — simply to reach the state of restriction, and afterwards, after the restriction you need to work on vessels of bestowal, bestow in order to bestow. When I constantly restrict myself more and more, meaning I restrict the greater and greater coarseness that's revealed in me, it's not all at once. If my will to receive would be revealed in me all at once I would not be able to restrict it, like in the state of Ein Sof, and even worse than Ein Sof, because in Ein Sof what's revealed is only coarseness on the root level, root of root. Here, if all of my vessel would have been revealed it would have been phase four of phase four. So therefore the corrections are gradual.

Question (Petah Tikva Center): (01:03:25) So what here is with Hassadim, meaning we have to truly persuade each and every desire?

M. Laitman: You're asking why, how can it be that the correction of Hafetz Hesed, delighted in mercy, is so powerful that it can be stronger than the will to receive? The will to receive is so great, it corresponds to the Creator. All of the intensity, the power, everything the Creator has — against that, He created the will to receive. The Creator created it one opposite the other. Otherwise, the will to receive wouldn't be able to swallow, to receive all of this Creator, all the light that's revealed, and besides that to have the ability to bestow it back to Him. Meaning, inside the will to receive there is tremendous capability, exactly like the Creator. The light created the vessel exactly in its own size, scale, with all the things that are in the light.

Also the giver is in this light, and He inserts Himself into this vessel, except this is revealed slowly, gradually. But the light of… It says that the light from the act of Genesis — all the lights were included in it, all the days, all of development, right? He saw from one end of the world to the other, all those verses. What are we talking about? That the Creator, who created the will to receive — when the light created it, inside the light there was the pleasure that He had to give, and also He placed Himself into it with all of His qualities in it and His desire- He placed His desire to do good into it.

So the created being would work with the will to receive of the Creator as well: to not only yearn for pleasures, but to yearn to be, to be doing good like the Creator. All those things are in the light, and all those things are like a seal and an imprint. They pass to the will to receive; only they need to be revealed gradually. And you say, where can we get such a — such a huge thing in Hassadim? It's just Hesed; He wants to give, to bestow. What kind of force does it actually have?

This great force comes to work against the will to receive. It's really seemingly impossible. That's why from above, from Ein Sof, it comes down to this world. What is it, what is the descent from this, from Ein Sof? Just distancing from the state of Ein Sof to the smallest state that can be from Ein Sof.

Then from the state that's revealed, and so only to a tiny degree of Ein Sof — let's say a part of a billionth of Ein Sof — a person begins to restrict a part of a billionth of Ein Sof, and he does an action of bestowal in order to bestow, and an action of receiving in order to bestow on one portion; one out of a billion. Now they give you two portions out of a billion, three portions out of a billion. This means that he approaches Ein Sof on the ladder of degrees. Each degree is a part of the state of Ein Sof; a certain portion, a portion out of a billion: two, three parts out of a billion, and so on and so forth.

That's why, with every degree, he has to restrict it just like in Ein Sof and to acquire to bestow in order to bestow and to receive in order to bestow. If not, you would be able to restrict the great vessel instantly. We didn't even spend enough time talking about the time, the preparation time that we're in. What are we preparing during this time of preparation? When we get down to it, what's in it? How do I prepare myself?

They say, I saw an opposite, an upside-down world, and we crossed the barrier, then it's unlike anything, it's not created, and what is it? You can't imagine these things. What are we preparing for you here? What are we getting accustomed to? What are we acquiring, to the point that you say, well, get in? We say that everything is so opposite that nothing here can help you there — meaning, what kind of preparations do we do, even though it's called the time of preparation, like kids in kindergarten? What kinds of corrections? Nevertheless, we come here, we correct ourselves, right, for a certain quality, certain aspect of self. We correct it before we're able to prepare to make the smallest restriction, meaning on the most general will to receive, the smallest one.

Question (Petah Tikva Center): (01:08:32) You say that the first stage is for us to gather, to establish the factory, the enterprise, then we will see how we enter spirituality.

M. Laitman: You want to go to another topic?

Student: This is what I'm interested in.

M. Laitman: That's what you talked about yesterday?

Student: Yesterday it was one stage. It's a practical question.

M. Laitman: Yes.

Student: Again, it's not clear to me how we can put spirituality on the side and work on establishing this enterprise. What does it even mean, this thing, this approach that you told us, that this is how we should relate to this matter of the enterprise, the first stage?

M. Laitman: Why did I say earlier that I need to prepare the factory and then engage in the spirituality that will come? I'll tell you. We also… anything can be real if it has a corresponding example in nature. Let's say we see that a Kibbutz, a commune such a thing is not a good thing. It's good in the final direction where everyone is equal, there's no difference, small, big, etc. For the time being, we see there's a Creator, there's a created being; that's above, that's below.

One controls, one's being controlled, and that's it. And that's how things exist, and that's how the world should exist. That's it. There needs to be a king, and below him there should be the ministers, and under the ministers, those who execute everything, and then the general folk, the nation.

Meaning, if we won't have a strong organization, which is built according to a kind of healthy rationale, as it should be in any business — yes, meaning a manager, and then under him a few heads of departments, and then managers of different kinds, and people who perform things — and then, if we don't do that, then we won't be able to also do and realize our vessels, our abilities.

Hence, these things should first be clear and built correctly, in a secure way for the desire to receive. After the desire to receive is arranged according to the nature of the desire to receive and how it should be built in our place, in our world, in our state, then I can now start thinking about how I will use it in order to bestow. Before the desire to receive, before the evil is revealed in a person, we don't talk about corrections; we don't talk about why you need to give corrections.

So, we first need to build a system, a good, healthy system, as if you have no business with spirituality whatsoever, and then you'll clothe it with spirituality. Meaning, after everything functions, and you have profit — or otherwise, why do I need it? Yes?

Now, "the end of an act is in its initial thought," that's how it should be. What does that mean? This already seems to deny what you just said right now. No? Why? Because the final product in this factory is a spiritual product, and it's for that product that I'm building this factory.

Only the actions in the factory, its structure, must be according to the desire to receive, in accordance with our state. Hence, now we're only engaging in implementing the dissemination factory. The factory needs to produce dissemination.

Also, with dissemination, it needs to produce us in another degree so that it'll be understood to us what we're doing, what activates us, and how we can be connected between us. The next stage, after they presented the structure, is already the human stage: how they work in every department, the relationships between the departments. I already hear complaints — why is it like this, why is it like that, why is he higher up and I'm lower down, why is it like this, and to here and to there, all kinds of…

Meaning, we are beginning to really scrutinize the relations between the workers in the factory. These are already things that have to do with internal work. And don't forget that the produce, the product that we're going to create — it's not vodka or something else, but rather it's the product, it's a spiritual product.

It's true that in order to create it, we need all kinds of truly works with matter, and expertise, and we need even experts on the outside, but all together, we are selling knowledge, information. And it's information about spirituality—not some computer program. Whereas without this information, we believe that without this knowledge, without this information our world is truly about to be lost.

Question (Petah Tikva Center): (01:14:03) Baal HaSulam wrote that love of friends is the only thing that can take us from this place to where we want to be. I don't know if it's the only thing, but it's a sure remedy.

M. Laitman: Love of friends is the reason that causes a person to acquire additional vessels, additional forces, and then helps him reach the goal.

Student: When we try to present that to a hundred people didn't work, then we tried it in a smaller framework. I got an impression that it's much more effective to try it in a small framework.

M. Laitman: I just want to repeat kind of what you're saying. You're saying: in the framework of a big organization, big factory, we see that we cannot operate love of friends there. Within smaller groups, love of friends we can somewhat feel that it exists. So, it's like we're repeating the previous mistake, where we're building something big.

First of all, don't repeat the same mistake, I hope. But rather we're returning actually to smaller groups — but groups that will have a connection not because it seems to you like that face, or according to some characteristics or external expressions, that person is attractive, but rather for you to have a connection with him, a connection with the physical work so that you will also be able to do upon that as well spiritual work.

And the groups will also be relatively smaller groups. How many people are there in the same profession, in the same small system that you'll be part of in the factory, in your department? So you'll nevertheless have a connection with them, and in work you have to have that. So upon this work, you will also be able to build an additional addition of spiritual connection.

And the work, you will always have to be connected to them in relation to the work. So it will obligate you to constantly return to that feeling: that also, why am I with them, what am I working for, what am I doing with them, etc. Whereas in the small groups we had before, that was a pretty random, loose connection.

A person interests you or not — no. Then these were groups that exist more because each group wanted to stand out upon others. And that's where the group ego worked on each and every group. That's also good that now there's going to be an ego in each department, each and every department. But here you have a connection with each and every one that is in a much more natural way: for the sake of the work, in order to create some product, some consequence of what we're doing.

And this will obligate you to connect and will also obligate you to relate maybe also in a spiritual manner towards a friend. We need to build something that has a healthy base that exists also in this world, that exists in ascents and descents where the connections between people will be — seemingly, they want or don't want — for one more thing to obligate them. Do you understand? If I get mad at you right now and we don't speak, then I can go around and not see you for half an hour, or half a year, or maybe five years. It depends on how much I must have you for the rest of the things. There's people that I'm very connected to, so after an hour, let's say, or a minute, or half a day, I already come to them, and I try to somewhat return to something, some form of connection, because I have no choice. So even though I continue to yell at them, or them at me, but it's not that I'm throwing, and distancing, and fleeing. We need to use this.

M. Laitman: (01:18:25) If there's another thing that can bring forth connection, it must be in the picture, for sure. This is much healthier and less egoistic than the connection we had before: we will show them and all the rest that we are more. That's also good, but this is better. It's more advanced. It's a neutral connection, not based on egoism. It's neutral. Make from it onwards — in its foundation, it is good.

You're about to create a spiritual product with several other people even though you're not thinking about anything. It's like you open the book and you're studying. You don't have today during the study a yearning to come to this, to see something beyond it, for the Creator to illuminate something. No, you don't have that. It's not burning in you, but you nevertheless study, and you're connected to this material. Here, too, it's like that.

Nevertheless, you know, you're not going to go and start critiquing: "I will show them that with us it's better." Subconsciously, such desires work that are not good. Here, this cannot be. He is dealing with — he's a cobbler, and I'm a shoemaker, and we're working for one goal.

Question (Petah Tikva Center): (01:20:06) I have a concern that this dissemination factory can end in a way that each one is in his own department, does whatever he does, even more, but…

M. Laitman: This means, after you erect the factory, the factory is working as it should, like a true profitable, good-on-the-outside factory. So you're saying that this can nevertheless end. Why should it end? There will also be several people in each department that will be concerned with giving vitality to a person spiritually. That already needs to be built above that.

Then there will already be questions, and also from above you won't be given any rest: so, what are you alive for? What are you working for? What are you doing for? And so on. That you'll be able to build. But the factory that's working — just like you have to go to work every day, clock in, work, be connected to other people. They demand from you, you demand what you're missing to do your job. This, buddy, is a system that you're in, like it or not. Yes or not? We truly need to build it like a factory, in addition to what we have in life. And we have it, we just need to kind of organize it better, more correct, to see it clearer, to see that it's truly a system like this that's working.

And after you live this, feel it, and it works, enter into it whatever additions to your relations, gradually. But no matter what kind of relations, it will not cause you to run away, for separation or exiting. But nevertheless, at least in a corporeal way, meaning in this general work, you'll be attentive.

Question (Petah Tikva Center): (01:22:16) In this factory, there are people in 10 departments, there's people that aren't in any department, at least for now. It might take weeks or months till it starts working, and only then we'll put spirituality in there. So, what's happening with all the other people that…

M. Laitman: How does the factory structure work? I don't know. In what department each will be, I don't know at all, and I don't want to know now; it's not my business. The heads of departments — it's also what was written and not written, what each thinks. Please, there's several people that take care of this. Bring them the lists. And certainly, these people, it's prohibited for them to be on any side or have a preconceived opinion on it. Certainly bring a critique upon them as well, and please, build this system on your own. In the structure that you're now building, each is equal to everyone. Please, don't ask me at all how it needs to be. If you're asking what my opinion is, I'll tell you what I think, but it's not that it's going to determine anything.

Student: There's people that are in departments, people that aren't. It can, like you're saying, it can take months till it'll be efficient and working.

M. Laitman: Why does it need to be that way? Why, when there's a possibility to build factory departments, why does it need to be held back for months? First of all, I would say that 80 or 90% of these things already exist today, and no one is going to go and break things that out of nature, from nature, already exist, because to go against nature is simply… you need to be stupid. Meaning, we can see that each, all together in the society, takes the place that, according to his character and his general qualities in this society, he'll find his place, and it won't help anything. If I want a view to not jump up and down, it won't help me if I knock under the table all day.

He will jump all the time, and if I tell him to sit like that and don't move, he'll explode. You'll see, after boom-boom-boom, it'll be a boom. What can I say about this? I don't know, there's people that won't move no matter how much you stab them, they won't move. And each in their place, they will move, or in another place, they won't move. So you can't go against these things, and we don't need to. On the contrary, you should not suppress anything, any desire or inclination in a person.

On the contrary, let him develop. Let's just decide together what is worthwhile for the benefit of society for each of us to stand. That's why everyone should participate. So, if this takes even a few months, like you're saying: "Oh my God, there'll be a mess in a few months." I don't know, I don't care about a few months. If within these months you're truly discussing each one: where it's worthwhile, and what's good for us for him to work, and convincing him that it is good — and not convincing, you know, "no, no, stop," and that's it, but rather to really clarify these things. I see nothing wrong with this. So let it take a few months. Then already he is crying that they won't be spiritual out of here. You're already somewhat in some spiritual work.

And the corporeal work, for the time being, it's going somehow. Not like we want, not in the effectiveness that we would like, but it's continuing, it's going. So I'm simply saying, we need to look at each of these things in a simple way: maximum efficiency from each one so it will be for the sake of the goal. That's it. Now, do you have what to say about this? Make a list, take into account all that for the time being we have so far. Give a project. You know, you're a scientist. You're not some, I don't know, like a lawyer that works in the supermarket. You're in the university, yes? So come on do present such a thing. We saw so far three, four maximum that turned in their recommendations in a clear manner. We have, let's say, Eli. So he really put it on paper nice, with drawings. And there's those that… Elias, yes. And there's those who just said it, they just said it out of their mouth, but they didn't say it in an organized way, not like that, just like him. In the middle of the lesson, kind of…

Question (Petah Tikva Center): (01:27:25) I'm just speaking about the social essence here. If there's a factory, until it formulates and you have departments, it might take some time. So for now, what's happening with these people that…

M. Laitman: I don't know what you're… First of all, I don't agree with what you just said right now at all: that it could take a few months to have organized departments. I saw for the time being what these guys did. It's mostly Aviv and Marik, yes? What they did was simply put a diagram on the map exactly what exists now. They didn't add there any new inventions, so to speak. I didn't see anything new there. Maybe I didn't think that it exists to that extent, but it does, so they made it as if it exists in a more emphasized way. But actually, they didn't change anything there. They didn't do anything with what's there altogether. I don't see any additions. So what are you saying that we have to wait for months for something?

Student: It could take a certain time, and people start moving, making changes.

M. Laitman: No. Now you need with this thing and this division, more or less now according to the departments — this is what's accepted by everyone. I think it's more, because it's already like that in life. What can you do? Are you going to now invent something that we don't have in life that will be organized on its own?

So now we need to discuss where to place each and every one. So that's already very nice. It's real work that we need to invest a little attitude towards, our hearts, to see the friend. That's already spiritual work.

Student: So, if somebody suddenly doesn't want to come, they're in a descent…

M. Laitman: Wait, wait, sir. We have a department that cares for people. How do we call it? Like the human resources kind of, it's called. Yes, a department that cares for people takes care of that. What was there before? Your claim is that before it was this, and we destroyed it, and now we have to build it, and within these few months there'll be chaos here. It never was. Build it.

Student: There were groups. The groups took care of one another. Today you're saying that one is here, one isn't here. In such a state, they're…

M. Laitman: So write down, please — who's the orderly here? Who's, let's say, Marek for the time, let's say? Where is he? I don't see him. He's there. Okay. So write to him that from tomorrow onwards, what Misha Filipov did before, that now, each should do according to their turn. I was resistant that he would stand there all the time. They dropped a role on him. He never in his life, in observing this role, I don't know, maybe a year or six months, he never heard an article and my explanation. And I felt this on him. I felt this with him. It's not good. Why does he need to miss out on that? To tell you how many minutes you were late?

So each should stand there some day in two, three months on duty, and make the attendance list when each one is late. That's it. That's what I wanted to do. The fact that for the time being they didn't arrange a line or a duty list for that, I'm not to blame, but I was disconnected. I was resistant to one person doing like this. He disconnects them for the most important thing. That's it. After that, there may be people that according to this list can't do this thing. He would give me this list in the end. I would look at it and say: oh, Roman doesn't come once or twice a week. I don't care. He's late every day, 15 minutes. That's him. And there were those that I was concerned about, and I said, what happened? So I responded to it.

Make a department that will respond, and maybe in a different way than I do. Discuss in what way you should do this. Please, that's your work. What did you do with knowing, and you didn't know before who was late? He just would give me the reports, and there was no one else here. So I'm saying, build a system behind all this scrutiny, and it'll be okay. And we'll be able to analyze everything. And we can say that congratulations if you took on the role. Very fun. Tell Mike to write you down, and we'll see you, please. If you're worried about this, we heard that you're already, you know, associated with this. So start. Make a list. It should stand. It has to be with rotations.

Otherwise, the person will miss out, will miss a lesson. And that's it. But behind that, there should be a system that responds to what he writes. If just like that — let's say, you know, we fill out many pieces of paper in our life and then we just throw them out. So there needs to be a system that will respond correctly to it. It also needs to be seen what's correct and what's not: to check why he came, why he didn't come, what's the harm he's caused to the society or not, and accordingly, what we do with it, and so on. There are things that with that you have to come to a gathering of friends and say that it's happening like this. There's things that you're not allowed to say to anyone whatsoever, to hear from him, or just be silent. It's better, maybe.

Question (Petah Tikva Center): (01:33:11) What about connection between people on while a person finds himself…

M. Laitman: No one is telling you that from today to tomorrow you're ready to be connected inside your department to your people. No, it's clear that not. But we nevertheless know that people who work together over time, they have a special connection between them. That's what I heard from our writers. Where's Itzik? He's sleeping. Yes. Well, poor thing. He's okay. And who else? I heard that it truly builds between them a certain connection, certain relations, ability to feel one another.

So I think that we really need to use it well, this thing. Only now, I think we shouldn't wait for next Wednesday. So maybe, in addition to all those friends that are always jumping up all the time and having our thorns here will tell us something else before they jump up next Wednesday to tell you something. Do it. Do some work. They worked on it for a whole week. Who came throughout the week to be interested in what they did? Who put their nose into it, who said something? Only responses after they kind of did their lecture: "now we will respond, we'll say." That's not how we do things. If you want to participate, you need to come and participate all week long. Why are they doing this? Because they all week long want to work in this.

Therefore I say, as much as you knock on their heads, they will nevertheless jump. So that's why we do it this way, and this is how we operate. So you can't come and claim that they're not doing it correctly or not. Come to them, and participate, and do it correctly. That I'm saying is to each and every one here. Meaning, all together, we can see that — the special big society, and really with desires for the goal and everything — all together, people that want to come and express their opinion, and I don't know, eight, ten percent all together from the society, that just want to make their opinion heard. It's not really inside. How do you explain that?

Student: I know why I didn't come, because I felt that they don't need me. I thought there's those who know, and I have nothing to do here.

M. Laitman: (01:36:01) You know what, sir? It's a matter of desire. What does it mean that you felt redundant? I would like to see that someone will tell me that I am redundant if they're building something that I'm dependent on. Who can throw me out of that? Who could push me out? No way. I want to be the head of the factory, and that's it. Can someone stop me? Of course not. You know, with the force of the fist, but if I were to prove myself, then why not? What, can't I take any role? Here, I'm telling you, life shall tell, and there's nothing else you can do here. No one here is stopping, and if you have some kind of initiative drive, I don't think that you can't express it. I don't understand those claims. If you jump even higher up, please.

A person who feels neglected should come and say so, please. We will give them the possibility to show themselves in this, and in that, and a few other things, more and more, please. At least, this is at least not any less than anywhere else on the outside at work. This is how it needs to be, like in the factory. He does the water good. Now he wants to move to somewhere. I'm resisting to him moving. He does it well. I'm not certain that anyone in his place will do it good like him. He wants to be hired. Well, we need to try. We can't stop him. But certainly, you understand this? I really don't understand you. Are they rejecting you? Are they not getting you, giving you?

Student: No, I think I stopped myself.

M. Laitman: Oh, you stopped yourself? What can you do?

Student: Yes, it was an impression that that's the best thing to do.

M. Laitman: Yesterday you could have, when they were doing this presentation, stood up and said, "I resisted this and that and that. Look at what I recommend, what I'm bringing."

Student: It's not objecting. It's most of the…

M. Laitman: No, no, no, listen. It's not important to me, sir, if you resist or not. I'm saying you have an opportunity to do, to express things and to change things. What do you mean? And how many would jump? No one. We went to eat. So what are you… We need… I would prepare myself in advance to go and knock on everything there and to show them that I have better ideas. Why not? I want. Do I have an opinion or not? If I don't have an opinion, then there's nothing to talk about — then I follow everyone. But if I have an opinion, I would prepare myself and break them. Yes? Let's change places and you'll see how I, and from your place, will come to. Well, the Study of the Ten Sefirot.

Reader: Let's share impressions, and what from it we're going to take to implement in the Ten.

Reader: And before the next part, we'll sing a song together.

Song: (01:45:55)

קבלה מדיה

קבלה מדיה

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

איך להפוך את השנאה שלי להכרת הרע שלי

איך להפוך את השנאה שלי להכרת הרע שלי

איך להפוך את השנאה שלי להכרת הרע שלי

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

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

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