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

Daily Morning Lesson: March 11, 2026

Part 1: A lesson based on the articles of Rabash

RABASH, Article No. 34 (1988), "What Are Day and Night in the Work?"

Original lesson date: 10/22/2003

Reader: Dear friends, in the first part, we will study a lesson from the Rav from October 2003, based on an article called, What are Day and Night in the Work, which you might find in the Rabash articles. We will read it together in the Ten, we have 30 minutes for this; Tens who conclude earlier are invited to have a workshop on the main things they found in the article.

Reading: (00:44) What Are Day and Night in the Work?

Article No. 34, 1988

It is written, “And God called the light, ‘day,’ and to the darkness, He called ‘night.’” We should understand what this comes to teach us in the work, that He called the light “day,” and to the darkness, He called “night.” What does knowing this add to us? It appears that naming the light and the darkness was for the purpose of some correction. Thus, what do we understand better by Him naming them, which adds to us in the work of achieving Dvekut [adhesion] with the Creator?

Afterward, the verse says, “And there was evening and there was morning, one day.” This, too, we should understand. After He said that darkness is called “night” and light is called “day,” how did the two become one? After all, night is not day, so how can the two of them together be one day? That is, what makes them one day as though there is no difference between day and night?

Concerning “day” and “night,” we see that the verse says (Psalms 19), “Day to day expresses speech; and night to night utters knowledge.” In that regard, we see that it is written (in the Haggadah [Passover narrative], in the poem, “Then, Many Miracles”), “A day approaches that is neither day nor night. Exalted One, make known, for Yours is the day; Yours is also the night. You shine as the day, the darkness of the night.” Thus, we should understand what are day and night, and what are light and darkness.

In order to understand all this, we must return to what we discussed several times—that we should always remember what is the purpose of creation and what is the correction of creation, so as to know what is required of us, meaning what state we should achieve so we can say that we have reached our destination.

It is known that the purpose of creation is to do good to His creations, as our sages said, that the Creator said about the purpose of creation that it is like a king who has a tower filled with abundance but no guests. For this reason, He has created man, so as to give him the delight and pleasure.

Thus, what does it mean that a person has achieved wholeness? It is precisely after a person has come to a state where he receives from the Creator delight and pleasure. This is regarded as achieving wholeness. If he has not come to a state of endless delight and pleasure, it is considered that he has not achieved wholeness. This is the purpose of creation.

Conversely, the correction of creation is that since it is the nature of creation that the branch wants to resemble its root, and since the Creator is the giver and the creature the receiver, there is no equivalence of form here. For this reason, in corporeality, too, we see the rule that when a person receives something from another, he is ashamed. It is as our sages said about the verse, “Chrome is vile for the sons of men,” meaning that when a person needs other people, his face becomes as chrome.

For this reason, a correction of Tzimtzum [restriction] was made in the upper worlds, that the upper light does not reach Kelim [vessels] that receive for themselves. Rather, the light shines only to Kelim that have the correction of the Masach [screen] that raises Ohr Hozer [Reflected Light], meaning that it receives from the upper one because there is contentment to the upper one when He bestows upon the lower one.

In other words, the fact that he has great yearning to receive delight and pleasure still does not necessitate that he will receive delight and pleasure, since the pleasure is from having equivalence of form with the upper one, called Dvekut [adhesion]. In every possible way, he tries not to part due to disparity of form, and for this reason he does not receive although he yearns to receive delight and pleasure. But at the same time, he derives more pleasure from adhering to the Creator. Hence, he does not receive.

At that time, a person looks at two things: 1) He does not want to part from the Creator. In other words, even when he thinks that he has still not been rewarded with Dvekut, at least he does not want to be more separated than he currently is, since any reception for oneself makes a person farther from the Creator. For this reason, he does not want to receive for himself. 2) By doing what he is doing, distancing himself from reception, this causes him to adhere to the Creator. Although he still does not feel these discernments, he says that he believes in the sages who said that this is so. For this reason, he trusts them and is careful with self-reception.

Because of this, a person tries to do things that will bring him this force of wanting to do things that yield the power to be able to aim to place on every act the intention to bestow. At that time, he is fit to receive delight and pleasure, since now all his actions are for the sake of the Creator.

Accordingly, we can understand what is light and what is darkness. Light is when it shines for a person to walk in the path of the Creator. “The path of the Creator” means that he wants to walk in the way that the Creator walks, and His way is to bestow. When he has light and life by engaging in the work of bestowal and he does not care for his own benefit, this is called “light.”

This is called a “time of ascent,” meaning that the person has ascended in degree. That is, instead of serving a lowly, inferior person, now he is serving the Creator. This is called an “ascent in degree,” for he is serving the King where he used to serve a simple man.

Clearly, the opposite of light is darkness. That is, a person finds no taste in the work of bestowal because he has begun to worry only about his own benefit once again. He finds no flavor in the work of bestowal or has any aspirations. Rather, he settles for satisfying only the passions that his body demands. This is called “a descent,” since he wants to serve the body and not the Creator. This is called “darkness.”

We should know that “day” indicates a complete thing, which consists of light and day, and darkness and night, as it is written, “And there was evening and there was morning, one day.” We should understand how can it be said that evening and morning are one thing. That is, we do not say that evening and morning are both called “one night,” but rather that the two are called “one day.” What does it imply to us in the work, that specifically both are called “one day,” as though there cannot be wholeness of a day without darkness.

The answer is that when a person says, “And God called the light ‘day,’ and to the darkness, He called ‘night,’” it means that the person believes that God gave him both the light and the darkness. But why has He given him the darkness? It is possible to believe that He has given him the light, meaning that he says that the Creator wants to bring him closer, as our sages said, “He who comes to purify is aided.” Hence, on the ascents that a person has, he can believe that they come from the Creator. But why are the descents?

When a person believes about the darkness, too, as it is written, “And God called … and to the darkness, He called ‘night,’” meaning that the darkness is also “night,” which is part of the day, meaning that there cannot be a day without a night, then the darkness, which is called “night,” comes to teach us that as there cannot be a day without a night, there cannot be light without darkness. Darkness is the Kli [vessel] and the light is the filling of the Kli, following the rule, “there is no light without a Kli.”

In other words, it is impossible to appreciate His salvation without feeling the suffering and pain from the state one is in. Between people, to the extent that one feels that his friend helped him in his distress, to that extent he feels the joy about the help he has received from his friend. That is, there is a difference between helping one’s friend with accessories, which one can live without, and helping one’s friend by saving him from death.

Since the help that comes from above is regarded as lights of Kedusha [holiness/sanctity], as The Zohar says, “He who comes to purify is aided,” and The Zohar asks, With what is he aided? “With a holy soul.” Yet, if a person does not appreciate the soul he has received from above because he thinks that it is not that important, the suffering that a person suffers from the states of descent makes him appreciate the help from above. Otherwise, he loses it and it all goes to the Klipot [shells/peels]. It follows that the darkness helps him, meaning that it gives him the possibility to know how to appreciate the importance of Kedusha so he does not lose it for lack of awareness.

Our sages say about this, “Who is a fool? He who loses what he is given,” since he does not know or understand the importance of the nearness when the Creator brings a person near. That darkness is called a Kli, meaning a place where the abundance can be. It is as it is written, “Who will ascend up the mountain of the Lord, and who will rise?” That is, even when a person ascends but does not know how to maintain the value of the importance of nearing, the Sitra Achra [other side] takes it into his own authority. Therefore, the light must depart. This is why there is no resurrection, but each one must descend according to his degree.

Yet, there are several corrections about this: 1) The Klipot must not receive what he has. Therefore, they have nothing to receive from the person because he no longer has Kedusha for the Sitra Achra to receive from him. 2) Once a person has come to a descent and begins to recover and see the state he has come to, meaning after exerting so much work in order to be rewarded with some Kedusha, he suddenly sees that he is left bare and destitute. That is, he is in a state of lowliness that fits a person who did not exert and work in order to be regarded as “You are called ‘man.’” Rather, he is much worse than an ordinary person, meaning that the will to receive for himself has become developed in him to an extent that he never dreamed would be, and the pain and sorrow he feels over it give him the need to appreciate and value the time when he is brought a little closer from above. Now he knows how to be careful and respect that state, and he guards himself from anything so as not to mix that state. At that time he knows that he should be afraid that a stranger might interfere.

It therefore follows that the descents are things that are called “corrections,” which allow longevity when they are rewarded with some nearing on the part of the Creator. By this we can interpret the verse, “And God called the light, ‘day,’ and to the darkness, He called ‘night.’” It means that if a person says that both light and darkness come from God, this is “And God called.” At that time, both the light and the darkness make one day. That is, as there cannot be a complete day without evening and morning, so the light and darkness serve one role—both together are called “day.”

By this we can interpret the words, “Blessed is our God, who has created us for His glory.” We should understand how can we say, “Blessed is our God, who has created us for His glory,” while we are immersed in self-love and our body is more content if we can say “Thank You very much” for creating us for our own glory. Thus, clearly, we are not telling the truth when we bless Him for creating for His glory. It is a total lie.

According to the above, when we believe that “He who comes to purify is aided,” it follows that the Creator gives a person this power to be able to feel the importance of the matter, that when a person feels that he is serving the King, it is worth a fortune to him and he has no words to express its importance. Instead, he says, out of the pleasure and excitement that he feels, “Blessed is our God,” for letting us feel the importance when we are serving the King, and for delivering us from the self-love in which we were immersed. It never occurred to us that we would ever be able to emerge from it. All of a sudden, we see that He has given us this feeling of finding flavor in being able to serve the King.

At that time we say, “Blessed is our God, who has created us for His glory.” We bless Him for this gift that He has given us, which is the most important thing in the world, and we would not be able to obtain this by ourselves. Rather, it is a gift of God. This is why we bless Him for this. This is the meaning of the words, “Blessed is our God, who has created us for His glory.”

However, before a person is rewarded with feeling flavor in His creating us for His glory, how can he say this? We should say that it is like all the blessings and thanks that we say for the future. It is as our sages said about the verse, “Then Moses will sing.” The Zohar asks, “It did not say “sing” in present tense, but rather “will sing,” which is future tense. The answer is that the righteous sing about the future. That is, they believe that they will be rewarded with wholeness. For this reason, even before they are rewarded with wholeness, they already sing.” Based on this, we say, “Blessed are you, our God, who has created us for His glory.” The Sulam [Sulam (Ladder) Commentary on The Zohar] interprets the verse, “Day to day expresses speech; and night to night utters knowledge.” These are its words: “Before the end of correction, meaning before we have qualified our vessels of reception to receive only in order to give contentment to our Maker and not to our own benefit, Malchut is called ‘the tree of good and evil.’ This is so because Malchut is the guidance of the world by people’s actions. And since we are unfit to receive all the delight and pleasure … we must accept the guidance of good and evil from the Malchut. This guidance qualifies us to ultimately correct our vessels of reception in order to bestow and to be rewarded with the delight and pleasure He had contemplated in our favor.

…

“Often, the guidance of good and evil causes us ascents and descents… This is why each ascent is considered a specific day, and similarly, each descent is considered a specific night.

“It is written, ‘Day to day expresses speech.’ …At the end of correction, they will be rewarded with repentance from love... At that time, we will evidently see that all those punishments from the time of descents, which made us doubt the beginning, purified us and were the direct causes of all the happiness and goodness. Were it not for those terrible punishments, we would never have come to this delight and pleasure. Then these sins are inverted into actual merits.”

The words “Day to day expresses speech” mean that all those nights, which are the descents, suffering, and punishments that stopped the Dvekut with the Creator until they became many days, one after the other, now that the nights and the darkness in between have also become merits and good deeds, the night shines as the day and the darkness as light; there are no more breaks between them.

Now we can understand what we asked about the meaning of the verse, “And God called the night, ‘day,’ and to the darkness, He called ‘night.’” The meaning is as Baal HaSulam says, that as we see that “one day” is actually the connection of day and night. Likewise, it is impossible to have light without darkness. That is, the Creator has given us darkness so that through it, the light will appear. This is called “and God called.” That is, the Creator has arranged for us the order of the work to be this way. Although we must believe that it could have been otherwise, since He is almighty, so why did He arrange for us specifically this order? We must say about this that we have no attainment in the Creator, to understand His thought. Rather, everything we learn is only by way of “By Your actions, we know You.” In other words, by looking at the works of the Creator after He has created them, we begin to speak. But to say that He could have done things differently, our sages said about this, “One must not ask, ‘What is above and what is below?’”

Accordingly, we can interpret what is written in the Haggadah: “A day approaches that is neither day nor night.” This refers to the end of correction, when there is a day that does not consist of day and night, but is a day in and of itself. This will be done by “Exalted One, make known, for Yours is the day; Yours is also the night.” It is so because at the end of correction it will be known to all that “Yours is the day; Yours is also the night.” That is, since His will is to do good to His creations, and good means day, so how can it be said that the Creator gives darkness? It is against His purpose! However, the darkness, too, meaning the night, is regarded as “day,” even though the person feels cessations in Dvekut with the Creator, which are called “darkness” and “night.”

But at the end of correction, when it is known that He has given the darkness, too, this is certainly light, as well. The proof of it is that then the sins become as merits. Thus, at that time we know that “Yours is the day; Yours is also the night,” since both belong to You, meaning that both are You, meaning the Creator has given both as “day.”

Conversely, before the end of the work, it is impossible to attribute the cessations that a person has in Dvekut with the Creator to the Creator, that He has sent him this, since this contradicts the purpose of creation. This is the meaning of the words, “The darkness of the night will shine as the light of the day.” That is, since the sins have then become to him as merits, everything becomes day.

Now we can understand what are day and night in the work. A person should know that he must feel what is darkness, or he will not be able to enjoy the light, since in anything that a person wants to taste any flavor, whether it is worth using, he must learn one from the other, as it is written, “as the advantage of the light out of the darkness.” Likewise, a person cannot enjoy rest unless he knows what is fatigue.

For this reason, a person must go through a process of ascents and descents. However, he must not be impressed by the descents. Instead, he should exert not to escape the campaign. For this reason, although during the work he must know that they are two things, at the end of the work he sees that light and darkness are as two legs that lead a person to the goal.

During the work, he must know that they are two things. At the end of the work, he sees that light and darkness are his two legs that lead a person to the goal.

Reader: Now, we will go into a lesson with the Rav from October 22nd, 2003.

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M. Laitman: (35:12) We read with you an article from The Rungs of the Ladder, Volume 1 called, What is Day and Night in the Work?, where day and night are the actions of the light. Whereas there is no difference from the side of the Creator in this action, which a person feels as day and as night. Meaning the complete opposite, he feels himself in the world of the Creator, but both day and night are the same advancement. They're the same stages towards the purpose of creation, which is to adhere to the Creator; which is why it's written that the goal is to come to a state in which there's no day nor night. Where it's all included as one light that will be revealed, that also night is revealed as part of the day. I remember I learned Massechet Pesachim, and so there in the beginning, it's explained that there's light for 14 – that we check the Chametz. So, what is light at the 14, that we're checking the Chametz, is it the light or is it night? And we know that it's light for 14, in the evening, in the darkness, at night, when there's darkness. The night, before the Passover starts, we check the Chametz, whether there's any Chametz. So, why is it written light for the 14? There are all kinds of explanations, what is light and what is darkness. And light is an Orta – Orta is light, on one hand, and on the other hand it's night, that's how darkness is called, Orta, is night.

So there they explain, in short, all kinds of angles, seemingly, and all kinds of approaches, that light for the 14 is truly night because there's not going to be light if there won't be darkness before it. So, here they explain, where there's a little bit of a candle, and all the darkness that a person's in. It's considered that he's then feeling that he's in darkness, meaning, to feel that I'm in darkness, I need to work really hard, and to draw a lot of surrounding light. So it gives me the feeling of darkness in states, towards the correct measure of what darkness is. It could be that someone else will feel in the same state, light. Meaning, towards what do I feel darkness? Darkness needs to be felt in relation to the purpose of creation, which is a lack of adhesion. If a person reaches a state in which he examines himself and sees that he's in darkness because he has Chametz in him. Meaning the desire to receive, this differentiates him from the goal, and he examines it in the darkness with a very tiny candle. Whereas through great labor he attracted, drew this candle, this small candle upon himself from above, and he reaches a state in which he's certainly ready to exit Egypt. He's ready to emerge from his desire to receive through the barrier to the spiritual world.

Hence, we first need to remember that the feeling of night and darkness is necessary – it's the feeling of the true Kli where a person is. One's nature, although the Creator created it, a person must determine that it's night because in spirituality, and altogether outside of a person, there's no light, nor night, nor darkness, or light. And altogether, there are no states, unless someone determines according to one's feeling what that state is, there's no state. This is why we first need to reach the feeling of night in relation with the purpose of creation. That they’re in disparity of form and to see why they're in disparity of form, why they cannot be incorporated in the Creator, meaning in the quality of to bestow? To determine that that's the actual darkness and not anything else. Not that I don't have spirituality and I want to have good from it – to leave all my troubles, to feel all kinds of pleasures. If a person decides that his spirituality is the quality to bestow, and he's in an oppositeness to that quality and cannot integrate into it or adhere to it. Then he decides that it's a true night; out of him continuing to be sorry, then he comes to a state in which he inverts this descent, this night into day. Whereas this darkness begins to bring him light, the vessel begins to change – to take on the intention in order to bestow – and becomes like the light. This is what it means that in the final correction, the state is not of day nor of night. And in our state, we need to understand that we must to be in each and every state, until we define that this state is good or bad towards the purpose of creation, and not towards our desire to receive. That is, we're scrutinizing every state according to truth and falsehood, and not according to sweet and bitter. And to the extent in which a person might be able to scrutinize the state he's in, he will hasten the stages of his development, his frequency in moving from one state to another.

M. Laitman: (43:00) The implementation of the records that are in him, and he must go through one by one until he reaches the end of the work. And here, he has his personal effort and the effort of the general group; if a person is in an environment, and in this environment it is clear what day and night is. That adhesion to the Creator, acquiring the quality to bestow is considered day, and to be in the desire to receive and think of oneself, whether I exist or not, what will I have, what do I have? - that's night towards the Kli, towards the vessel. So, a person receives these discernments very quickly from the environment. To the extent in which the environment is strong and big in determining such a stance, and he acquires this knowledge, despite his feeling in bitter and sweet, that it is not so. He receives this distinguishment of truth and falsehood from the society, and then he really quickly exchanges states and comes quickly to correction. That's why a person needs to try by the study, by the society, by all kinds of efforts to define for oneself as fast as possible, as Rabash writes here, What is day and what is night in the work? Because each and every state we're in exists, we're in it until we determine specifically what the state is. The moment we determine that, the state changes, the new state comes, etc.

Our problem is that for a very long time we are in the feeling that sweet is called, day, and bitter is called, night; that is, we work according to our feeling. And we can't remember, understand, feel – not from within ourselves and not by the society, where determining the state does not need to be done by the feeling of bitter and sweet. But rather through truth and falsehood. In us taking the purpose of creation, the adhesion to the Creator, despite it not being sweet at this point, yet, and we don't feel it that way. Therefore we take it as truth and the goal, and for that to be more important than sweetness. And for us to exchange the bitter and sweet, the bodily scrutiny, to truth and falsehood, which is a spiritual scrutiny. And here only the society can remind a person what the true scale he has to relate to his state is. How to relate to his state, how he can scrutinize his state and hasten the state to determine the correct state – what night is and what day is. And then go through the state, night, day, night, day, and if he determines that the state of night that appears to him as bitter, that is beneficial, that it's the truth, then gradually the night becomes day. Meaning, it's not that there's also a state in which I'm now going to the night and then I'll go to the other half of the state to a state called day. Rather, if I don't correct that night, it will not become day, it in itself needs to invert to day because the uncorrected vessel, the feeling of the vessel that is in order to receive. If I determine that it's night, and I bring the light that corrects it, then the light that corrects it, it inverts the Kli to a state that's called, the intention in order to bestow. And I decide that my intention in order to bestow is day, and then that state that I was in before and determined as night due to the lack of the intention in order to bestow. Now I acquire the intention in order to bestow, and I determine that the day is like this, and I'm moving from state to state. Meaning, the inversion of the vessel from a vessel of reception to vessel of bestowal, it's considered that you have night and then you have day. That's how it is in each and every degree, where it's the same vessel only in acquiring the intention upon it. And if a person doesn't make an effort to correct the Kli he received, to see in it the true darkness by it being in order to receive. And to want to correct it in order to bestow, and to make efforts at night to come to in order to bestow. And that this correction that came to him is already called this day – if he doesn't make these efforts, he awaits the state that he feels as bad to become for him as a good state, and by that he does not – he's not implementing the times given to him. This is not considered that he's truly correcting the states that come to him; and in such a way, certainly, he advances, nevertheless. But in a very, very gradual, slow way by the Creator having mercy upon him, and his states are changed. And the society helping him somewhat but not through the internal states, that is, I need to determine my state as day and as night, quickly. And to feel that night is my attitudes towards pleasures, and that I want them. And later, when I begin to want the corrections to come to in order to bestow, to adhere to the truth instead of sweet, which already is called in the work of man. Meaning, a person determines what is day and what is night, and what period of the day that he's in, understood, questions?

Question (Petah Tikva Center): (51:49) How does the society itself come to the right definition of day and night?

M. Laitman: How does the society come to a decision of what day and what night is? The society determines standards of its own, that our standard is this way. What is this highest of standards, the ideal scale in which the quality in order to bestow as the Creator is considered 100% the goal, the state in which I see myself at the end of the path? And each time I have a part of that goal – meaning in order to bestow, the quality of bestowal, that I'm in it, or I want this, even though I'm not yet in it, but at least I want it – I put it as a goal and understand that this is the desirable state. Everything that belongs to, in order to bestow, I must determine as day. Not according to my feeling, but according to the fact that it is the truth; and all the rest of the states, which can sweeten my feelings, and confuse me. And draw me to the direction of self-reception, I will determine it as darkness, as night; that is, darkness and day – night and day, I can determine also in relation to my inner state. Also in relation to the purpose of creation, my own qualities, the qualities of the Creator, my attitude, I can reach every determination with this day and night here.

Question (Petah Tikva Center): (54:14) How does the society create for me to have such a vessel, like something that you can't run away from?

M. Laitman: The society must accept these things as a fact, as a standard, what is a standard? I'm not in it, but from now on, I commit to measuring myself with respect to it until I'm exactly like it, this is called the ideal standard, as an example to which I must become similar. And the society should constantly check itself and change its inner constitution, its ideal, what it wants to be. So, we need to be in such a way that each time during our development, we as quickly as possible exit the sensation of bitter and sweet and prefer instead to be in the truth, and it doesn't matter what taste we feel in it. And then we want our next state to be that truth will also feel as sweet because the purpose of creation is to do good to His creations. If you know that it is truth but you're suffering from it, it's called, it's considered that your vessel is not corrected. You have to reach pleasures, what is called, the Torah, the law of life. That you must come to enjoy bestowal just like the Creator enjoys bestowing because the purpose of creation is to enjoy, to do good to His created beings, to fill them with pleasures. So, you are already determining the states. It constantly changes, that's it.

Question (Petah Tikva Center): (56:31) How is the discernment of truth and falsehood taking place? How does the distinguishing between truth and falsehood take place?

M. Laitman: How does the distinguishment between true and false happen? In a society, it's much quicker than a person himself can determine, because in a society, you determine everything, and you can determine this as night because the society does not support the desire to receive. It wants to see you as the bestower. So very quickly you come to a decision that it's in me, these qualities are day or night. Is it good or bad, truth and falsehood, bitter or sweet? Very quickly, by the response from the society, determine your state. And the society, it's not that you're looking only at the society; also the society itself needs to constantly bring you its responses, its awakenings. New standards, new, constantly changing scales to more preciseness and height that the society demands of its members.

Student: I mean it a little bit more?

M. Laitman: Because it turns out that like it or not, the society constantly shakes you up, awakens you. And simply without this, until a person changes, months go by from one state to another. If a person is not in a society, in efforts alone, it's truly, it can be prolonged to months and years. And in the society, within one day, you can go by them immediately through the scrutiny and see, yes, no, what's going on.

Question (Petah Tikva Center): (59:23) This scrutiny, is it like part of the inner work, or is it external, does the society truly express its scrutiny? To what extent is this process conscious, and to what extent can a person do this calculation on his own without hearing?

M. Laitman: This examination, this scrutiny of the society towards a person can be not so much so dependent on a person's work and the state he's going through at the moment. But because he's incorporated in a society, then he goes through his personal states in accordance with the general state the society is going through. And then, in contact, in the blows between these two states – his individual ones and the general ones of the society – create here the correct discernments, the more precise ones. These are certain beatings, if you will.

Question (Petah Tikva Center): (01:00:47) It's not what Rabash writes here. It's still not clear what is signing a covenant between us, between the friends in the group?

M. Laitman: The Kli between us is considered the relations between one and another, the glue between them. If it's there, this glue between one and another is built from the intentions in order to bestow. How can I adhere to you for there to be one vessel? My intention to bestow to you and your intention to bestow to me brings us closer until it adheres us and we are as one Kli. So, the intention in order to bestow between us all, we need to find, to ask from above to receive it, the light that will correct us, meaning give us the intention in order to bestow. When we have this, we will unite together, be one vessel, and to the extent to which these intentions in order to bestow between the individuals, between each and every one, specifically in these intentions between one and another the light settles. Because these intentions are similar to the light, and they're in equivalence of form with the light and not the vessels themselves. The vessels themselves exist only in order to bring, to give birth to the intention between them. We can put it this way: We can say that we are all in one vessel, so here is everyone, each is, I, or you can write Malchut, you can write that, it doesn't matter how. But if one in relation to the other works in order to bestow, so this relation between one to another becomes the Kli. And the light enters specifically in it, in equivalence of form. It turns out that never in our Malchut, mine and yours, this is mine, this is yours, yes? Your Malchut, my Malchut, they're vessels of reception, they don't receive, ever. We know that we receive in the first nine, what are the first nine? The qualities of the Creator. If I relate to you, this is my first nine; if you relate to me, that's your first nine. In this mutual relationship, we build, actually, this is where the Kli is actually; here is the Kli, the vessel, and this is where the light enters.

So, it can't be that a person on his own, without relating to the other souls, without determining in relation to them his attitude, in order to bestow to them, then he can create this Kli, it won't help him because with the Creator, he has nothing to do. Here's the light, yes, and the Creator, he has no action he can do towards the light. He can't perform an action towards the Creator in order to bestow. He can't perform towards the Creator something that's adhesion because he's a Kli –towards the light, he cannot create adhesion create a quality of adhesion in the intention. And his intention can be only towards one more, and – how should we say this differently, maybe? We need to understand that the correction, certainly our entire correction, is our correction in relation to the rest of the vessels. When we say that we need to adhere to the Creator, and the quality, the ideal quality to bestow, where there is no remnants of the desire to receive, where do we know this from, how do we know this? We learn that everything the vessel feels, he feels from itself, we never feel the light, we feel the response that we have to something that fills us. It's like in our animalistic senses, today, where I don't know what those sounds outside of me are, what are the pictures outside of me? And all together, there is nothing outside of me if I investigate the true reality. There is nothing outside of me, only the upper light. And what happens around me, outside, it's because I respond this way to the upper light, and because my records are giving me such a response, and in another moment, I'll have other records, I'll respond differently to the upper light. I'll have other records that are appearing, I'll respond once more towards the upper light. And this is how I will feel that there's around me something called, world, Olam, and it's all only inside. And that the world is changing, but it's not on the outside that it's changing, my records are changing.

So, I never felt what light is, what the Creator is, I only felt my corrected form, which is called, Adam HaRishon before the sin, and afterwards, all the processes that happened to me after the sin. And after I started the correction, what is to correct? To correct my responses, to correct my vessels of reception so that my sensor will be more correct, more delicate towards the sin; meaning, after all the processes that have been through the sin, and I started checking what to correct, to correct my responses, to correct my vessel of reception. This sensor, it needs to be more correct, it needs to be more refined to this special discernment of truth and false, and not towards bitter and sweet. So, I'm checking my sensor towards bitter and sweet, I'm checking it inside; and I'm also checking constantly towards truth and false and examining what exists in me on the outside. And I'm correcting it, constantly relating to this scale for me, and the responses I had in the vessel. I can never relate to something that's outside of the vessel, to the light, or how this light is. I'm not capable to feel how He Himself is, that's called Atzmuto, His essence. And not to distinguish anything, or note anything, I'm only capable of feeling my responses.

So, my response that is disconnected from myself, and exists in maximum disconnection from myself. In a feeling and an understanding that it resembles the light that is outside of me, that feeling is called, Dvekut, adhesion, what is adhesion, it's an inner feeling. They tell me you have to reach such a state, what does that mean? That you can feel that this and this, this is the end of correction. It's a state where you resemble the Creator: What is the Creator, who is the Creator? I don't know but this state, that's how it will be called.

Meaning, we have to understand that a person always feels only himself – except for himself he doesn't feel anything – and according to that, he works. That's how all our senses are built, our bodily senses, that's how we build vessels for measurement in our world. That's how vessels of feeling are built in our world, and that's how it's going to remain. And Baal HaSulam determines and says that nowhere in the books of the Kabbalah, he says it in the Introduction to the Book of Zohar. That Kabbalists never write about things they haven't felt about things that went through the vessels. And they're only speaking about a sensation in the vessel, that's the only thing they write about: About matter and form that is clothed in matter. Meaning the will to receive and what forms or things it gets, what it feels inside, that's going upon him. But a Kabbalist never writes about an abstract form. It's also not in the vessel and outside of the vessel, we can’t determine anything; we can't imagine that something exists outside of the vessels.

To such an extent we need to be adhered to society, that if not a foreign vessel that I can work towards, like towards a Creator. So I wouldn't be able to even reach an ability to come out of myself, to acquire a quality of bestowal, an attitude to bestow. The fact that the Creator broke the vessel, He actually broke me to thousands of pieces. And now I feel those thousands of pieces as parts that don't belong to me. By this, He gave me, like the vessel – meaning like someone who can't feel something outside of the vessel – gave me an ability to feel in my relation to other parts of the vessel, just as I feel towards the Creator. Meaning, He supposedly gave me this ability, He gave me a special state; if I wouldn't have this ability, I would never be able to organize my relations to bestow to the Creator, towards what? I don't feel Him, who, what is He, outside of me, I don't know what's outside of me. Now, when outside of me there are other parts, I can sense, work with, respond to them, meet them in all kinds of degrees and all kinds of states. From the lowest beastly degree to the highest degrees, I have common senses with them, I have communication with them, we are in a mutual understanding. It's an ability for vessels that can come out of themselves, it's the only way, it's the only opportunity to acquire something that is outside of them, an intention to bestow.

Question (Petah Tikva Center): (01:14:19) Basically, the Kli is not something within me, something in connection with the other.

M. Laitman: So now it's clear that the collective vessel isn't in me, it's in the connection between us, between the vessels. That is a vessel for the light because the light is outside the vessels, and if I aim myself to something outside of me, I'm supposedly relating to something outside of me, just like to the light, or to a different vessel that is formed from me, it's the same thing. So, in this way, I supposedly acquire the same quality like in the light. There's a great depth in this idea; it seems so simple – well, Love your friend as yourself – you know, yes try it, yes, no, it's nice – something. We build an extra sense with this that otherwise cannot be built. We resemble ourselves to something that is outside of us, that otherwise we could have never exited ourselves. It's amazing, this idea on its own, we still don't understand how the shattering worked inside the vessels, it's very deep.

Otherwise, the created being is closed in himself without any hope to come out of a feeling by having foreign vessels, he can relate to them as foreign. And according to that, develop truth and false except for bitter and sweet because truth and false is his attitude to others; and bitter and sweet is his own personal feeling. So, then you get another extra scrutiny, which is external, why external? Because a scrutiny within the vessel that only wants to enjoy, there can only be bitter and sweet. If I want to enjoy, I have no more scrutinies, am I enjoying myself or not? Truth and false, I don't know what that is; if I'm just a desire to enjoy, I don't know what truth and false are because there's another one except for only me, I start having special relationships with them as someone outside of me. Then the relationships towards them, the mutual relations, they don't come to me as feelings of bitter and sweet, I call them truth and false. By this, I acquire a Godly scrutiny, something that is outside my will to receive.

Question (Petah Tikva Center): (01:17:53) Is that the difference between love and feelings?

M. Laitman: That's the difference between a feeling and an intention, something that is in the vessel bitter and sweet, that's called,d reason, and what I relate as truth and false to a different vessel, that's called, above reason. Above, if I determine that it's above my own feeling, that it's something higher and more important. It's the same things that we're constantly going to study. Just every time we'll see that they're deeper.

Question (Petah Tikva Center): (01:18:47) How to refine within the society this discernment that we are now for too long in this state, as if too immersed in it, feel that it exists, and that we have to basically go forward. How to sharpen this so it exists, so we don't spend, I don't know, a month revolving around it, and then only by nature moving forward, that we will do it ourselves?

M. Laitman: The question is simple: How to quickly change states, make them shorter, that the delay between every state is the minimum and it'll be more beneficial. And not to make mistakes, but go to the goal in the shortest, best possible way? That doesn't come by us knowing what to do, we don't know. It doesn't come to us by determining what my next state is, I don't know, I don't choose the shortest path – this way, or this way, or that way. But if I work only towards the direction to come out of myself and to be in society, outside of me. The more I try to do that in all my forces and inner efforts, that's called that I'm doing the most beneficial action for my advancement and for society. According to that, I can discover how I'm not part of it as much as I don't want it, how I'm rejected from it, how the friends respond to me. There's no more beneficial action; and it's so simple, actually, that each one can do it – for that, you don't need a mind.

Question (Petah Tikva Center): (01:21:08) Let's say, intellectually it's understood that this is how you come out and rise to another state. But how do you build a mechanism in society that will necessitate this? Because by nature, I'm in a descent, I'll carry it until it changes. You said that we are in a state where if I'm just kind of carrying, dragging along until it changes, that's not good. How do I build something to do this?

M. Laitman: How do you build a mechanism that'll constantly make you be alert to the changing of the states? Society. Of course, society, how can I wake up, how can I inside build some kind of mechanism that will constantly awaken me? How can there be such a thing in me? There can't, my body is the will to receive, the will to enjoy, if it has some kind of provision that it's worth remaining in that state, there's not enough suffering to change a state. So, I'll just sit like that, I'll just lie down and not change a state – that's its nature. In order to change the state, I must build some kind of external states that for now are not felt or felt in my body, and they will make me change. Slowly, stabilize your state. Now I am the will to receive, I'm in such a state towards the goal, I need to build a state now that my desire will feel an impulse towards the goal, how do I do that if I'm just the will to enjoy? So, I have to build a certain state that he will reach a certain state that it feels unpleasant if it doesn't move towards the goal. Try and create such a state, let's see, what would you do? You'll give blows. So the will to receive will start moving. Oh, I feel bad. What am I going to do? Or am I going to search for something good? So, good is going to a bar, soccer game, maybe a nightclub, see a movie. What's good? In every state he sees, he doesn't see enough pleasures, everything's already dark. Oh, suddenly some place is shining, you have to make these discernments, to build them inside the will to receive, that it will wake up only to a certain pleasure it truly has in searching for the truth. And from it, it will get sufficient fuel, meaning pressure, a feeling of suffering, to come out from its state and attain that truth. That the truth will be sweet for him, and that there'll be an environment, a society that will encourage him, that the path is easy and carry them with them. So, it's not simple, when you start building this mechanism and seeing what you depend on, I'm depending on having a certain character and this character keeps changing this way, that way, who knows? And my friends, and my environment, this way, that way, carrying me to here, to there, what do they want? When you are going to check all those states, you reach a checking like Baal HaSulam writes in The Freedom article: There's me with my qualities that are changing, and there's an environment with changing qualities, and no more except for that.

Me and my qualities, I can't control, and the environment and their qualities, maybe that I can change, or change society, or influence them to influence me. But here, there's something that can influence me – me on myself, I'm not the landlord, I've already seen that. I'm done working with myself. I understand that I can never organize myself in anything, it's not in my forces. But who can change me is the environment, by shame, by blows, by needing them, by all kinds of things, they can change me. So, I agree to get blows from them and directions, no matter which way, at least it's in the right direction. If a person agrees to that, he already deserves reaching the right society, that's it. So, he chooses the society that will change him to the right direction and press on him, and he's willing to pay for it with his exertion, with serving them, with everything. Everything comes from a necessity and a recognition of what the only freedom of choice you have is – at least in a society that will push you in the right direction. And inside you have no alarm clock that will suddenly awake you to change states, and the deficiencies won't come from inside. They'll come but slowly, naturally, in a way that only by suffering you can advance. But to pull ahead, only society can, only the environment; if you already start understanding that, so you can speed up your states.

Question (Petah Tikva Center): (01:27:09) If the society is on fire, and it exists, and it is very easy to attract forces from it, but?

M. Laitman: You're saying that if society is burning, it's easier, but if you don't feel them that they're burning, so make them burn, what?

Student: What do you do as an individual?

M. Laitman: What's burning? Ignite them, how, I don't know: Just cry, give them blows, buy them gifts, do something. Do something, I don't know what, search. Search, I don't know, sit with them and talk to them. Guys, come on, this isn't a life, this isn't the reason we're sitting here, let's start something, start awakening them.

Student: We did the 200 meetings like that, I'm asking how to build an external mechanism, I don't know what it is.

M. Laitman: What's building an external mechanism? It's external towards me, that will constantly push me to changes. But once I feel that I need those changes, I have to invest in society; and then society will give it back to me, and a few times more than the intensity I'm investing in them, according to the number of friends that are there, and the connection between them, and so on.

Student: How to build an external mechanism in society?

M. Laitman: The society doesn't need an external mechanism – society sustains itself. You're asking how society can change on its own if there's nothing external to society like a person? No, because society includes a lot of wills to receive, better individuals, and not corrected, in different relationships to one another. And each one of them is in a descents, and ascents, so from that, society is always in its own inner motion, you see? That's why it doesn't need another external mechanism, something else except for itself, there's inner changes from its own nature. That it is included from many forces that are alien to one another and keep changing, that's it. One ascends, one descends, and society, because of that constantly changes, and these changes cause a different attitude to each and every friend.

Question (Petah Tikva Center): (01:29:54) Sometimes you say that we advance, sometimes you say that we're stuck three, three months, and we're not doing anything. It's also felt in the society, sometimes it's like this, sometimes it's like that; and there's this state where you yourself say that things are stuck, that we are less advanced, what is that state? You, if you say that there's a maximum acceleration just from the fact there's many people here?

M. Laitman: You're saying many things at once: First of all, a lot of people or less people, it's not important in society, is it? It more belongs to quality, the attitude of the people that are towards the society itself, as much as they understand that it's the only salvation that could have. Again, according to that same rule, that a person outside of himself can't feel anything. It's built in a way that he's closed off, he can't feel the Creator, can't feel the light, anything, what does he feel? He can feel the vessels like himself that are different, that now seem alien to him because on those vessels a special action happened called, the shattering. The Creator put into these vessels such a feeling that they feel alien to one another, strangers. The special quality of shattering He put in them, what did He do? He actually put into the vessels His posterior, His opposite form of bestowal, opposite of love. That, for us it's called, shattering, that now if we skip over it, we invert those qualities of receiving to bestow. We invert the Creator's posterior to His face, He, Himself put Himself between us in an opposite way and said, now you work – I am actually the one separating between you. The light made the shattering, right? And with these beautiful questions we are going to finish the scrutiny for now and continue next time. You see how much these things are like an ocean!

Student:. Why is it so?

M. Laitman: Why is it like that? Because except for the will to receive, there's nothing, and see how many discernments it has.

Reader: (01:33:03) Let's share impressions from the lesson and what we take for our work in the Ten, six minutes. Then let's go to the next part, but sing a song first!

קבלה מדיה

קבלה מדיה

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

לאב יו

לאב יו

לאב יו

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