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

Daily Morning Lesson: February 8, 2026

Part 1: A lesson based on the articles of Rabash

Rabash. Article No. 36, (1985). And There Was Evening and There Was Morning

Original lesson date: 20.10.2003

Reader: Dear friends, in the first part we will learn the lesson of Rav’s from the 20th of October 2003. The lesson is based on the article, "And There Was Evening and There Was Morning," it’s article number 36 from 1985. We will read it in your Tens, and every Ten that finishes it before the time is up is welcome to discuss it.

Reading: (00:39) And There Was Evening and There Was Morning

Article No. 36, 1985

The Zohar says about the verse, “And there was evening and there was morning” (Genesis 3, p 96, and Item 151 in the Sulam Commentary), “‘And there was evening,’ which the text writes, means that it extends from the side of darkness, meaning Malchut. ‘And there was morning’ means that it extends from the side of the light, which is ZA.

“This is why it writes about them, ‘One day,’ indicating that the evening and morning are as one body, and both make the day. Rabbi Yehuda said, ‘What is the reason?’ He asks, ‘Since ‘And there was evening and there was morning’ points to the unification of ZON, that the light of day comes out of both of them, then after the text announces it on the first day, why does it says about each day, ‘And there was evening and there was morning’?

“And he replies, ‘It is to know that there is no day without a night and no night without a day, and they will never part from one another. This is why the text repeats and informs us each and every day, to indicate that it is impossible that there will ever be the light of day without the darkness of night. Likewise, there will never be the darkness of night that does not bring a day after it, since they will never part from one another.’” Thus far its words.

We should understand the above-written in the work, as to what light means and what darkness means, and why it is impossible to have a day unless it is from the both of them together, meaning that light and darkness produce a single day, that is, it takes both to build a single day. This means that the day begins when the darkness begins because this is when the sequence of the making of a new day begins.

We should also understand how the word “day” can be applied to darkness, since when the darkness has begun, we can already begin to count the day.

It is known that after the restrictions and the departure of the light that occurred in the upper worlds—after the second restriction and the breaking—the system of Klipot [shells] emerged, until the place of BYA divided into two discernments. From its middle and above it was the BYA of Kedusha [holiness], and from its middle and below it became the permanent section of the Klipot, as explained in TES (Part 16, p 1938, Item 88).

Consequently, in this world, “A man is born the foal of a wild donkey” and he has no desire for spirituality. Thus, from where does the sensation of need for spirituality come to a person, to the point of saying that he feels darkness, which he calls “night,” by feeling that he is remote from the Creator? We must know that at the same time when he begins to feel that he is far from the Creator, he is already beginning to believe in the existence of the Creator to some extent, or else how can he say that he is remote from something that doesn’t exist? Instead, he must say that he has some illumination from afar that shines for him to the extent that he feels that he is remote from the Creator.

It therefore follows that as soon as the darkness begins, meaning the feeling of the existence of darkness, the light immediately begins to shine to some extent. And the measure of illumination of the day is recognized only through negation. That means that one feels a lack, that he does not have the light of the Creator shining for him in an positive manner. However, the light shines for him in the form of lack, meaning that now he begins to feel that he is missing the light of the Creator, which is called “day.”

But those for whom the light of day does not shine don’t know if there is such a reality where a person must feel the absence of the light of the Creator, which is called “day.” Let us speak of a single person, meaning within the same body. Sometimes one feels that he is in darkness, meaning that he is remote from the Creator and craves to draw near to the Creator. He feels suffering at being remote from the Creator.

The question is, “Who causes him to worry about spirituality?” And sometimes he feels darkness and suffering when he sees that another is successful in corporeality in possessions and with people, while he lacks both sustenance and respect. He sees about himself that in truth, he is more gifted than the other, both in terms of talent and in terms of ancestry, and he deserves more respect. But in fact, he is many degrees lower than the other one, and this pains him terribly.

At that time, he has no connection to spirituality, and he doesn’t even remember that he ever was connected, and that he himself considered all the friends with whom he was studying at the seminary, that when he saw them suffering for their concerns to achieve wholeness in life, they seemed to him like children who cannot make a purposeful calculation, and all that their eyes see is what they want. At one time they see that the most important thing in life is money, and at another time they see that the most important thing in life is to have a respectable position among people, etc. And now he is within those very things that he mocked, and he feels that his life is tasteless unless he determines the whole of the hope and peace in life at the same level that they determine, that this is called “life’s purpose.”

And what is the truth? It is that now the Creator has taken pity on him and illuminated the discernment of day for him, and this day begins with negation. In other words, when the day begins to shine in his heart in the form of darkness, it is called “the beginning of the rise of day,” and then Kelim begin to form in him, in which the light will be able to shine in an affirmative manner. This is the light of the Creator, when one begins to feel the love of the Creator and begins to feel the flavor of Torah and the taste of Mitzvot.

From this we can understand the above words of The Zohar, that a day comes out specifically of the both of them, as it writes, “This is why it writes about them, ‘One day,’ indicating that the evening and morning are as one body, and both make the day.” Also, when Rabbi Yehuda said that this is why the text alerts every day anew—to indicate that it is impossible that there will ever be light without the darkness of the night that comes first. And also, there will not be the darkness of the night that does not bring the light of day after it, so they will never part from one another.

It is as mentioned above, 1) following the rule that there is no light without a Kli, and 2) it also requires light, which is called “day,” to make a Kli.

But we should understand why, if one has already been granted a little bit of day in the negative form and feels that his whole life is only if he is rewarded with Dvekut with the Creator, and he begins to torment over being remote from the Creator, who, then, causes him to fall from his state of ascent? In other words, his whole life should be only in spiritual life, and this is all his hope, and he suddenly falls into a state of lowliness, a state where he would always laugh at people whose hope in life was to obtain the fulfillment of beastly lusts. But now he himself is among them, nourished by the same nourishments that they feed on.

Moreover, we should wonder how he has forgotten that he was once in a state of ascent. Now he is in a state of such amnesia that it doesn’t even occur to him that he would consider the people that he is now among, meaning that his only ambitions are at such a low level and he is not ashamed of himself that he dared go into such an atmosphere that he always ran from. In other words, this air that they breathe so willingly, he would always say that it suffocates Kedusha [holiness], and now he is among them and feels that there is no fault in them.

The answer is as the writing says (Psalms 1), “Happy is the man that has not walked in the counsel of the wicked.” We must understand what the counsel of the wicked is. It is known that the question of one who is wicked that is brought in the Hagadah (Passover narrative) is “What mean you by this service?” Baal HaSulam explained that it means that when a person begins to work in order to bestow, the wicked one’s question comes and asks, “What will you get out of not working for yourself?”

And when a person receives such a question, he begins to contemplate that perhaps he is right. And then he falls into his net. Accordingly, we should interpret, “Happy is the man that has not walked in the counsel of the wicked” that when the wicked come to him and advise him that it is not worthwhile to work if he does not see some benefit and gain from it to himself, he does not listen to them. Instead, he strengthens himself in the work and says, “Now I see that I am going on the path of truth, and they wish to confuse me.” It follows that when that man overcomes, he is happy.

Afterwards, the writings say, “Nor stood in the way of sinners.” We should interpret “Way of sinners.” He says, “Nor stood.” A sin is as we explained in the previous essay (35, 1984-85), that the sin is if a person breaks “You shall not add.” In other words, the real way is that we have to go above reason, called faith. And the opposite of that is knowing—the body understands that he has no other choice except to believe above reason.

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Hence, when he feels some taste in the work and takes it as support, and says that now he does not need faith, since he already has some basis, he immediately falls from his degree. And when one is careful about it and does not stand for even a minute to look and see if it is possible to change his basis, it is considered that he is happy because he did not stand in the way of sinners, to look at their way.

And afterwards, the writing says, “Nor sat in the seat of the scornful,” referring to those people who spend their days idly, who do not take their lives seriously and consider every moment precious. We should know to what “The seat of the scornful” refers. Those who cherish every moment and sit and think of others—if other people are all right and how much others should correct their actions, and have no pity for themselves, worrying about their own lives, this causes them all the descents. The RADAK interprets scornful as being of a shrewd mind in an evil way, finding faults in people and disclosing secrets to each other. This matter is for lazy people, idlers. This is why he said, “Nor sat in the seat of the scornful,” and this is the reason for the descents.

Reader: Friends, we will now enter a lesson with Rav from the 20th of October, 2003.

M. Laitman: (16:07) We’ve just read an article from “The Rungs of the Ladder” of Rabash. It is essentially what Bereshit begins from, Genesis, in the beginning. It’s when he begins to differentiate his ups and downs, ascents and descents. What is truly an ascent and a descent? When he begins to give the more proper definitions for what is a descent as opposed to an ascent, what is good and bad, what is light versus darkness. If he sees that his thoughts approach the thoughts of the public, then he determines that as darkness and bad, even though in his feeling it might be good. He determines it’s bad because it’s far from the adhesion, from spirituality, from the purpose of creation, in the thoughts of the public. And the opposite, when he digs into himself and finds some proximity to the upper force, to the Creator, to the appreciation of the action of the bestowal, then this he determines as an ascent. And here too, there are all kinds of stages, and a person doesn’t always know in what state he’s in, he can’t determine the state he’s in. He’s kind of unconscious. He’s there, but he can’t measure his actual true state. So this means in each and every state it begins from a person seeing it, reading it from an objective perspective that doesn’t depend on himself. Meaning that within the person there’s already the ability to understand, understand the state. Havanah [understanding] comes from the word Bina, where inside the Malchut there’s also Bina, meaning he received some feeling of something loftier than beastly life. So now he has two points that he can measure the difference between them and thus examine his state; and then he can determine between good or bad, truth and false. And if he rises above the feeling of good and bad and is willing to follow the definitions of truth and false, then certainly you could say that he is going through ascents and descents consciously. And then he can certainly determine, ultimately, that going for reason - reason is correct at its present state, present degree, but if he wants to rise to a higher degree, he has to go by faith above reason, faith above reason. And in that, he acquires mind and reason and proximity to the upper one, a higher degree. And then certainly his path, you can say, begins from Bereshit, from Genesis. He has a goal, he has a head, he has a purpose that he’s advancing. And he always sees his state as darkness, as evening, and he longs for the morning, so there is one day, and another day, and another day. Meaning states always begin from the evening, that each time, whatever state it is, he comes to the recognition that there is more than that. Meaning there is something loftier, closer to the Creator, and then he determines that it's evening, and from that, he comes to morning, and to day one, day two, day three, and so forth.

Question (Petah Tikva Center): (21:41) What is a person's work in relation to society, in relation to the Creator, the work itself, and how do they integrate?

M. Laitman: How is it possible to be aided by the forces of society, or the forces of the Creator, so as to quickly enter the beginning of the path, Genesis? We can say this, a person himself, being alone without a society, can barely begin to determine his state as darkness, as bad. He can't give the right definitions. The correct environment is the books, the teacher, and the group. Without that externality, which is outside the “I” of the person, he will never be able to know what are the more advanced states, the more correct states that truly bring progress to spirituality, and not what he thinks or feels like. So here, as much as he is willing to determine through the group his definitions in a more accurate way, truer way, independent of his feeling, but only dependent on determining the truth, truth and false, rather than bitter and sweet; so to the extent that he can bear, that even though he feels bitter, he determines it as truth, and that's why it's better. Only the society can give that to him, or the books or the teacher can show him that other than bitter and sweet, there is something which is opposite, but more important. That truth is more important than sweet, than pleasure. If he is shown that, if he is willing to see that, if he is willing to perceive this in the sense that he's willing to go for it, even though he feels sorrow, then the darkness that he had before turns to day, because he changes the definition of what's light and darkness. It's not that his state changes, or reality around him changes, or the attitude of the Creator to him changes, but rather his inner definition, which changes, that means that he has corrected his vessel. But if before, I was checking, measuring according to my vessel of sensation, now I check according to a different vessel called vessel of faith, faith above reason. What's faith? That I still don't feel that it's important now, that this is where the important matter lies, but I accept it and I want it to be so. This is called that he's changing the night to day, and then he has one day. Why was one day created? Why isn't it called 24 hours? Why isn't there another name for the 24 hours? Rather, the day and the night together are called a day. Why? Because the man determines that the day is more important than the night, and that's why the entire process he goes through is referred to as a day. So even though there was an initial feeling, a previous feeling where he followed the feeling of bitter and sweet, and he didn't feel sweet in his state, he began to feel recognition of evil in his state, and now he sees, after he switched the bitter to truth, that it's truly day. And then the previous state, where he began to feel the darkness, is seen as something inseparable from this entire process that has to happen, and therefore he calls this entire process “day.”

M. Laitman: (27:16) So nothing changes besides our own definitions, this change of definitions within us, how we relate to the Reshimot [records], let's say, to the constantly changing states that follow the order of cause and consequence, where we accept every state that comes as a more advanced state, as a more exalted state, as a state that is closer to the Creator, closer to the form of bestowal. Then these changes of definitions, what we always have to do, this is called our spiritual walk on the path, that's our progress, or you can call it the order of corrections. We have a general will to receive, and each time it clarifies more and more how much his definitions, his feelings are in order to receive, he goes deeper and deeper in depth to examine his sensation and determine the recognition of evil that follows the sensation, and he rises above that with faith above reason. Meaning he determines that he doesn't want to follow the feeling, and it's more correct and important to go by faith. Meaning, to determine that I don't care about bitter and sweet, but what's important is truth, which means a more advanced state towards the Creator, that's what's important. And in changing the definition, he transforms the darkness to day, and so it is in each and every degree. Meaning our attitude, our relation to all of the records that surface in us, all our inner states, our inner attitude to our inner states, is actually the process that we go through, and nothing besides that changes. Rather, each time records of my development become revealed in me, and over each and every record I have to determine that I wish to relate to it only by its proximity to the Creator, and not that it brings me a feeling of bitter or sweet. Meaning not to work according to the vessels of reception, but to work according to the importance of the Creator, which is called vessels of bestowal. Why is it called vessels of bestowal? Because I'm working with the same vessels that feel bitter and sweet, but in them I already determine a different kind of state called truth and false, and that's already called faith above reason. Meaning the same vessels of reception which feel only pleasure or suffering, I insert into them my measurements, which are about closer or farther from the Creator. I put the Creator into them. And then, according to getting closer to Him, I always examine the vessel, and not according to the feeling inside the vessel, and that means that the Creator fulfills the vessels.

Question (Petah Tikva Center): (31:33) So it's as if from working with the society, it turns out that…

M. Laitman: How can I do this effectively, in a faster way, in a sharper way, let's say? That even though I don't want to see it, and I will always run away naturally if I work this way, how can I put myself into a state that forces me to see, so that I'll be able, despite my will to receive, to put myself into a state that otherwise I would run away from? This is a circumstance where I organize an environment around me, so that as much as I don't want it, they give me the feeling of spiritual importance. They give me the feeling of importance of stepping over myself and going against bitter and sweet, but rather in truth and false. They give me the importance of that. They bring me the ability to see how much I am in a discernment of bitter and sweet or truth and false. Meaning the society helps me go against the ego and withstand, bear with states that otherwise I wouldn't be able to bear. I would subconsciously run away from them and somehow just pass the time with kind of self-relaxation, calming myself down, that everything's okay, it's not that bad, I'm advancing. I would lie to myself unconsciously, without any external judgment.

Question (Petah Tikva Center): (34:06) How do I know what the truth is?

M. Laitman: How do I know what the truth is? That I receive this response, this information about what is truth from the surrounding light, but it's according to my desire to reveal it. In this desire, if I only follow the books, I'll have that too, but the society, in the society it's much more, it appears much faster. Meaning the society is alive. The books are nevertheless a different degree. Here, from the friends, from the environment, I always receive criticism and changes of states, of them towards me and me towards them, and the teacher too is inside the society, and through it and next to it he influences. And my study inside the society is also a different thing. Meaning all of it has to pass through the rest of the souls that I'm integrated with in any case.

Student: Yes. And if I feel, for instance, that the society is not executing what it needs to, does it mean that I myself am coming uncorrected in this situation? Could it be that I'm actually right and the society really isn't doing as it should? How can I know? How can I demand if it might be that the problem is actually mine?

M. Laitman: I didn't understand the question.

Student: We just said that the society needs to perform this action of bringing to a person…

M. Laitman: The society must do its action towards me if I have to do my actions towards society.

Student: Are we only talking about external things, actions in the factory?

M. Laitman: We're talking about both external actions and inner actions. What's externality by itself? It's nothing. If we just do external activities per se, it will truly be no more than a factory.

Student: It's the internal actions?

M. Laitman: It's what do I want from society. Why do I put my desire into it, my energy into it, my effort? I'm just doing things for no reason? I want to reach something through my efforts. And through that, I as if demand the society to answer my expectations from it, to advance me, to awaken me. Otherwise, why should I do with them anything, just to pass life in a better way? I have to receive something from the society, and it depends on what I demand from it. So the society teaches me what I'm supposed to demand from it.

Student: Does it do it consciously, or is it just …

M. Laitman: The society needs to do this consciously, of course. Rabash writes this in the first articles about the society which he wrote. That's from 1984, more or less.

Question (Petah Tikva Center): (38:09) If I don't get from the society what I need to get, where is the problem? Is it in me or in the society?

M. Laitman: If you don't receive from society what you think you should receive from society, the question is this: either society is not sufficiently alert towards you, or it's not alert in general for awakening each and every one, and it only sends text messages to everyone and settles for that; or that the friends aren't putting in sufficient energy and power into the collective thought, the collective desire, and they're not so alert, aware that there has to be burning fire among the friends, it has to be felt in the air. It doesn't need to be in words or text messages or any other external things. It needs to be in the innermost way, to the point that no one can calm himself down, but rather you have to enter this whole vortex. So the person himself is guilty that his society is such, that he doesn't awaken it, and the society as a whole is guilty in that it consists of everyone. Ultimately, the society is a collection of all of our desires, our expectations, aspirations.

Question (Petah Tikva Center): (39:52) Where should the correction begin? From the person themselves?

M. Laitman: The correction is from us coming together and determining that we want so-and-so. And the moment we feel we descend, each one already begins to awaken the society, to not fall from the level we've determined; and from the external actions, too, that we've determined, even though they are just something that causes the inner cohesion, the internal fire. Still, we are inspired not by doing a thousand tasks together or something. It's true that in externality that's what I see, but what I'm inspired by is the effort that each one is willing to put into the society in order to advance with it.

Question (Petah Tikva Center): (40:57) How can I demand something from the society if perhaps I myself don't work this way, don't act that way?

M. Laitman: How can I demand something from the society or from an assembly if I myself am not really like that? If I myself really were like that, then I would demand nothing from them. Everything would be just fine. So why do I enter the society? I enter the society because I feel myself to be weak, unable to advance on my own, because I hear that in society it is actually possible, because I hope they will obligate me. I expect something from them. The very things I lack in order to reach the goal, I will find in them, and that they will provide them for me. I need additional vessels within which I will discover the Creator. Those vessels are found in them. So I enter, thus I must receive from them all the impressions, desires, and thoughts. I need to acquire them, and I can acquire them only if I relate to them with the intention to bestow. If it's with the intention to receive, I'll get from them the egoistic desires, which I don't need. As much as I relate to them in a way that I wish to bestow to them, so from that I'll also acquire forms of bestowal from them. Otherwise, one enjoys cigarettes, another one Coca-Cola, another likes playing bingo or something like that. So should I follow the desire of each and every one? They'll drag me to football, to all kinds of things, they'll teach me how to enjoy life. If I enter the society in order to enjoy with it, then I'll learn from them each person's form of pleasure. However, if I enter society in order to learn from them the form of bestowal, then I take from each and every one their yearning, their elevation toward the Creator. So certainly a person's work is here, how they relate to society, and what they want from it. And society itself also needs to relate to the person such that it obligates them to relate to it correctly. If a person approaches society egoistically, then society needs to resist that approach and turn the person ultimately for their own good toward a relationship of bestowal toward the society. You want to bestow to us - come; you want to get from us - don't come. Why? It's because then what can it give a person if they come to receive from it? They will only grow in their will to receive. They will want to control the society, they will want to manipulate it according to their own convenience. So society needs to help us relate correctly to it.

Question (Petah Tikva Center): (45:09) Meaning, if I won't do anything, maybe I stay in a good state and then I won't advance?

M. Laitman: Again?

Student: Maybe I feel good about my progress and then I don't do anything more. I don't feel bad, I don't feel a need, so I basically am not bestowing.

M. Laitman: If you feel good and comfortable, then certainly you're incapable of giving anything to the society. Only in a state when a person feels under pressure, lacking purpose, with the question, what is the meaning of my life, can they contribute something. If they lack desire, they are dead. If there is no desire, that is called dead. And they need to invest themselves more in the study, in actions, in actions that have no intention. They cannot add intentions yet, but the actions themselves will bring them to intentions. These are actions in which they are included with the collective, when they receive from the external ones toward them the desires of others. If they go out to disseminate they will receive this upliftment. If they study, they will get that upliftment from the author. If they go out to help in our kitchen, or to serve the society, they will get that upliftment from the society. They need to invest themselves somewhat at the degree that they can, at the level that they are capable of even at the level of the still, in order to awaken at a higher level of vegetative, animate, of speaking.

Investing oneself at some level, a person is always capable of that even without any intentions, without anything. So we arrange this roster for them. Now it's your turn to clean our place. In setting up these recurring states for each and every member here helps them ask the questions. Why do I need this? Why should I work for everyone? What will I get out of this? And from such questions, answers also come. Why do I need that? And what will I get out of it? Answers that correspond accordingly. In other words, a person who does not put themselves into a framework that obliges them to return actively toward the society, then certainly they're not saving time. And they progress, but only sporadically.

Therefore, if you lack work take some articles to translate, or work on some material, or do something. We have plenty of different tasks that a person can be involved with. And each time, they will influence the person and progress them. And every group, no matter where it is in the world, must, absolutely must, even artificially, build for itself such a framework in which each and every one has an obligation, each and every one has a certain kind of burden upon them, both toward the society and the society toward them.

Otherwise, if we feel free then certainly we go according to our freedom, which is according to the desire to receive. This is the initial, primary thing that a society must establish for itself, this strict order in its actions that no one feels free at any given moment when they are actually in their free time. I'm talking about physical work; and on the mental level, the society must ensure that a person is constantly connected to it in thought, to the society. There is no compromise on that, that's 24 hours a day.

Student: How do I check this?

M. Laitman: How do you check the mental or thought-based action? If you feel that you absolutely do not leave this feeling that you are inside the society, this feeling that the friends are acting on you, that you are together with them toward one goal. If that is not present in you all the time, it's a sign that the society has not planned itself correctly for spirituality. Only after we plan ourselves so that for 24 hours we feel that we are inside the society and inside the attack, and this becomes normal, this becomes routine for us, only at that time will we begin to feel within this a different life, a spiritual life. That is when we become a nation, and not individuals, a nation that demands the Torah. Then they merit receiving the Torah.

Question (Petah Tikva Center): (51:34) So, I have to start from the assumption that if I want to process data, I will do this better when I'm under pressure. Anyway, it doesn't seem to me like I can do this in that state.

M. Laitman: Are you saying that you process data much better when you are under pressure?

Student: No.

M. Laitman: No?

Student: I, by nature, am very bad at it. So in this respect...

M. Laitman: Meaning, you're saying this, if society pressures me, then I'll get confused, I'll run away, I'm incapable of living under pressure.

Student: It’s just, I …

M. Laitman: There needs to be pressure, society needs to obligate the person.

Student: I understand that. I'm asking when I want to understand the data, let's say during a lesson.

M. Laitman: Data is not processed when I sit quietly with a pitcher of beer and start thinking about life. Data is processed in the most critical and pressured states. That's it. Don't think that if you'll have a moment of rest that you'll sit calmly and you'll do it with your opinion. There's no such thing. On the contrary, the more you go at a pace, the more your ability to make a correct calculation grows, and under states of pressure, in split seconds- that's when you make the correct calculations. But there is study. There are times when you truly need to study in order to feel some connection to the structure of the worlds, meaning the structure of the soul, how it is constructed, how I can also in some intellectual way connect to it, examine it and see it.

Meaning a person does need to divide their time, still, even in those times they need to be under pressure. What is pressure? Pressure is called a lack of attainment of the goal. That is called pressure. Right? When I want something and don't attain it, that pressures me. I'm not talking about suffering that presses me so that I run away from them. That's not our state. Our state should be that I am under pressure because I am not progressing, not because I need to run away from something pressuring me from behind.

Question (Petah Tikva Center): (54:48) How to feel pressure or commitment towards a society which is global, not people that I see?

M. Laitman: How can we feel pressure and obligation towards the global society? If the global society can provide me with upliftment, progress, acceleration, then certainly I feel myself connected to it, and certainly I want to invest in it. Or even if I do not feel that, but I trust the faith in the sages, faith in the sages who said, "In the multitude of the people is the King's glory." And the larger the society is, as Rabbi Elazar and Rabbi Shimon say, that Arvut, mutual guarantee, is really a global matter. That is, until a person receives a sense of confidence from the totality of the society, that they truly care about them, that they go together with them and they value the same goal, which the person himself does not yet feel or see. Then to the extent that they exist in this, both in quantity and in quality, it helps the person also join in that same process, that same goal, that same knowledge, and accept it as a fact about himself, and it helps him leave his egoistic property.

In other words I need to see the global group as a system without which I cannot progress, because I would lack confidence. I would lack the importance of the goal. I would lack a sense of greatness of this topic. Without this, with my ego alone, I would really not be able to give myself over to spiritual progress. Accordingly, as I think about this, the importance of the society comes to me. Then I truly start caring for it, and to the extent that I care for it, I understand that I receive from it. It is impossible to receive in any other measure than what you put in. Only to the extent, and specifically according to what you put in, according to that vessel, you receive the response from the society, both in quantity and in quality.

Student: What response do I get from a global society?

M. Laitman: It does not matter whether it is the global society or your small local society, only that from the global society, the strength is much greater. If we were to feel the global society as it truly is, we would receive a very great impression from it. But we are in a state where we cannot even properly use our small local society. But really, within this whole global society, there is already enough strength to provide each and every person with a degree of confidence and with such faith above reason, that a person will cross the barrier, the Machsom, meaning begin to live according to that faith and not according to their knowledge. And that is what is called crossing the barrier, crossing the Machsom.

Question (Petah Tikva Center): (58:50) The question is this, for instance we were now in Sukkot, we saw many people with yearning, both individually and together, inside and out, it was all there. Now, in externality there seems to be some separation. How do we make sure to not descend from what we had there, to continue this inner intensity that will even grow and won't wither from not seeing each other or not knowing what the other is doing?

M. Laitman: When we speak about some phenomenon that we want to continue, we must feel a need for that phenomenon. So if this world Kli of our society, of our friends together, who yearn for the same goal and who are ready to give all their effort and who are truly ready to give one another a shoulder; so if that's all important to me, and if I think about this, and if I understand that I depend on it, and I also need in my own groups, in my small group, to awaken the importance of this, that we'll work toward the global group as one person toward their group. We'll need to speak about that and awaken this topic, but most importantly, everything is clarified in thought, right?

As it's written, everything is clarified in thought. So actions here, even though external actions must be awakened and might help us, and are meant to bring us to thoughts, so thoughts, meaning desires, connect, and they perform the action. And I'm saying again, if we perform the action according to the intensity that we are capable of, in other words, if we use the global group as it already exists, then there is enough power there to save each and every one of us, to elevate them above the barrier, above the Machsom. Everything depends only on using these forces.

It is because the condition of quantity and quality absolutely exists, it is present, it is already at our disposal, we simply still do not know how to use it. There is no absence in spirituality, if we connect together, that force remains, in spirituality, it remains. Once we have attained it, it cannot be erased. Therefore, we can use that same force all the time and even add to it, despite the separation, right? This separation is the measure of the Aviut, this coarseness that is now increasing, being added, just as in an individual after a descent. So now, as the seeming distance grows, the feeling of distance, if we nonetheless yearn for that same extent of unity that we had already attained, then it will already be a different degree of unity with the current Aviut, with that current coarseness. And indeed, that's what we need to do.

If we work in that way, with all the disturbances that increase in coarseness each time, then through this, we'll reach the goal. As much as a person is not satisfied with a small group, but reaches toward a larger group, only without losing the true measure, the correct measurement, then the more they relate to a larger group, the more forces they receive, and the higher the degree they attain.

As Baal HaSulam writes, a person who cares for themselves, for their family, for their city, for the country, and for the world. Right to the extent that they care for a larger population, for a larger group, this enlarges them, they grow accordingly. Therefore, it's worthwhile for us to take into account the entire global group, and to awaken within ourselves- above all of our coarseness, those records, those Reshimot of connection, and together with the current coarseness that will give us strength and inspiration, enlivenment from that same source we attained that state we were in, and that should grant us the ability to go through many states with enthusiasm and speed. There's no problem with that. It's just the work here, how we can awaken everything in ourselves each time, and in all the groups; and certainly to the extent that we try in that and succeed, so there'll be even greater disturbances, and that's the work.

Question (Petah Tikva Center): (01:04:45) How to not lose the true measurement tool towards something? That towards a small society, you can't lie because you're going to get feedback immediately.

M. Laitman: Toward a large society, how do we receive from the large group, society, the correct response, meaning a critical, truthful response? I think it's actually the same as a person receives it from their own group. That is, the large global group also has to demand from each private group, from each of its individual parts. It has to demand a certain kind of attitude, a certain kind of participation, obligation, from each and every one, from each group. Each group is simply obligated to participate in something, to contribute something, to be involved in the general organization. Just as a person within their group, so is a group within the world group. This is what we need to do, and carrying out all of these things is already the construction of the mutual Kli, the mutual vessel, which will indeed truly be worthy of spirituality. It doesn't seem to me that we'll be able to succeed in any other way. It also doesn't seem to me that we can succeed only within the nation of Israel, even though this place here is important, and the people are the most important for the actualization, first and foremost, the realization of the purpose of creation within them. It seems to me that without including, that joining all the sparks that are included in all the nations, and focusing all of these sparks into one vessel, concentrating them all into one vessel, into such a critical mass of general yearnings from all around the world, then we will not succeed.

That is, Baal HaSulam writes that when they received the Torah, they received it with a certain coarseness, the root level of that coarseness, and everyone knew and was aware overall of the root level of coarseness that was revealed in them with regard to spirituality, and they felt it. After that, each time the coarseness increased from the records, from the Reshimot that became revealed within people, so we see that each time they entered descents and then ascents, and descents again, and then ascents again, these things nevertheless unfolded until the construction of the Temple.

That is, they managed to correct themselves up to very high spiritual degrees. And when they reached that, it was still not enough. Now we truly need, as it is written, that the Creator went, as it were, to all the nations to give them the Torah; meaning this method of correction cannot come directly into the desire to receive, but only through the desire to bestow, right?

That is, first to raise this people to the spiritual degree, and afterward to lower it, just as Bina descends into Malchut and begins to give there, to disperse its sparks there. Here as well, the nation was raised to the degree of the First Temple, and when there was already a peak of a difference between the nation that was on a spiritual degree and the rest of the nations that then were on a corporeal degree, either in force or in potential, either the Romans or the Greeks; and then, when there was already a need to go through the shatterings, and mix with all of humanity, and give it to them that way, a preparation for the Torah, so the will to receive in the nation started growing. And then, they started mixing with the neighbors, supposedly.

M. Laitman: (01:10:46) Money and honor started becoming important, and then started being angels, meaning officers, meaning those who are managing the nation, they started becoming egoists. And that was part of the nation. And the other part, as he says, followed the prophets. Some part followed the officers and kings, and some followed the prophets. Meaning, the nation separated into those who caught their ego, and those that were still in order to bestow. Those who were caught by the ego were supposedly more advanced in the will to receive. They had an increased will to receive. And those who would still hold on to the will to bestow, their will to receive was still relatively small, So they would still hold on following the prophets. And that separation was until the Second Temple. Until the First Temple, and in the First Temple, the nation was entirely in order to bestow, in a very small degree of coarseness. Because back then, the coarseness wasn't revealed yet throughout history. Then, part of the nation became egoistic, and part still in order to bestow, altruistic, until the Second Temple. And in the Second Temple, there was already a corruption that the part that was altruistic also was supposedly acquired by the egoistic part. And even everything that belonged to spirituality, they just started selling it. Until, you know, the High Priest, that job was bought for money. And that's what brought the final descent, that in the nation, there was nothing left from in order to bestow. And if no part in order to bestow is left, meaning the shattering ends, and everything scattered between the nations. Meaning, the same spiritual height that was there, even though there wasn't a big coarseness, but now when it mixed with all the nations and all the exiles, so that height is now supposedly spread in the whole mass of humanity and gradually has to be revealed. And I think that there's supposedly two tendencies in the nation, to take care of them in such a way, to help them advance to in order to bestow, and the rest of the nations. And also gather from them and from those, the ones that are already unique and can. He also writes in the articles of the Last Generation. Then there'll be a sufficient quantity to truly start coming back to a state as it was before the shattering of the Second Temple, to restore it, supposedly. That part of humanity will be egoistic, and a small part will still be in order to bestow. A part that is now starting to yearn, and that we will help them gather until it'll be more and more, that's what he writes, in the Last Generation, more or less. Meaning just as there was a descent and scattering between all the nations, now it has to come back and become as a world group, gradually return to that same goal, till the height of the First Temple, which will already be the Third Temple. So, that'll be Mochin of Haya, and then Mochin de Yechida, that's it. Also Mochin de Haya wasn't on the account of, it was before the shattering. It's as if Malchut that joined Bina as a support. There wasn't any coarseness there, you could say. But now, with all the coarseness from within the nations and all the other nations, so that will be a revelation of Mochin of Yechida. Meaning, then the light of Hochma will really be revealed, and the light of Hassadim [mercy], that was never both of them in such a high intensity, because it comes from the combination of Bina and Malchut.

Question (Petah Tikva Center): (01:16:45) So, we have to invest in the world Kli and not specifically in the people of Israel?

M. Laitman: No, it's two processes, that we have to invest in both. We see how the wisdom of Kabbalah is directed to every person yearning for the Creator, like Baal HaSulam writes, without a nationality. But it's two processes that we have to do, this and that. But I don't think that the nation will awaken sufficiently if there won't be a certain mass of support from the whole world. Not support that they'll be talking about them, but spiritual support, the knowledge up in the air, supposedly. So, until then, the nation won't start awakening, there won't be, because it has to be a united system. Just like in the nation you have Malchut and Bina, Israel and the nations, so also from the outside you have Bina and Malchut, Israel and the nations, and that affects the other in a mutual way. So, I don't think that Israel can awaken on its own. I don't think so. Like it's written here, that the nations will take Israel on their shoulders. We don't know exactly how these processes work, how they mix with one another, but if it happens this way, so it happens. We can't, obviously, we're not going to stop the expansion and development. So, to the extent that we have to cause all kinds of things to happen, meaning as much as we can, disseminate, explain, and according to the response, we'll see what happens. That's not upon us already. We don't have the job to finish.

Question (Petah Tikva Center): (01:19:21) We see that when we as a world Kli take a project, we run it, we do it all the way.

M. Laitman: We see that it works better for us than the internal task, and maybe from this, we'll also learn how to do the inner tasks. And maybe the part that will join us from the nation, that will join the world group, will learn how to do it onward into the nation.

Student: The question is, shouldn't we take the world Kli and give it a project now? A task, like we do in Sukkot, we prepare the roof. A task, let's say, to awaken the people of Israel. And that will strengthen everything from without and from within, to really take it as a project.

M. Laitman: I couldn't imagine how it can happen. I still don't know how I can do it from the inside. So, how to do it from the outside? I don't know. It might be possible if by these groups growing, and they’ll have more power, so they might be able to show the nation of Israel how they follow the purpose of creation, and to awaken importance in the nation, through what, I don't know, media or...

Reader: We will summarize our impressions from the lesson and what we take to implement in a Ten, 6-minute workshop.

Reader: Now, friends, we'll move to the next part of the lesson, and before that, we'll sing a song together.

Song: (01:27:37)

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