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

Daily Morning Lesson September 3, 2026

Part 1: Rabash. And It Shall Come to Pass When You Come to the Land that the Lord Your God Gives You. Article No. 18, 1984

Reader: Hello, in the first part we will study a lesson by Rav from November 1st, 2002. It is based on the article, "And It Shall Come to Pass When You Come to the Land That the Lord Your God Gives You." You can find it in the writings of Rabash, first volume, page 52 in Hebrew. We will read the article together in the Tens. We have 26 minutes for that. Let's go.

Reading: (00:39) And It Shall Come to Pass When You Come to the Land that the Lord Your God Gives You

Article No. 18, 1984

Interpreters ask about the verse, “And it shall come to pass that when you come to the land that the Lord your God gives you as inheritance, and you will inherit and dwell in it.” They asked what is the precision, “that the Lord your God gives you”? After all the people of Israel conquered it by war. They explained that one should know in one’s heart that not by his own might and strength does he come to inherit the land. Rather, it is the gift of the Creator, as they said, “that the Lord your God gives you as inheritance and not my strength and the might of my hand.”

To understand the above in the work, we need to know that Eretz [land] means Ratzon [desire], meaning that the desire in man’s heart is called land. The nations of the world live in that land, which is called man’s heart, and the people of Israel live in it. However we should know that they cannot live in it together. The people of Israel and the nations of the world cannot rule together. Either there is governance of the nations of the world there, or the governance of Israel.

To understand the real reason why both of them cannot be in one place, it is known that the creation of the world was because of His desire to do good to His creations. For this reason He has created the will to receive delight and pleasure. That is, He created in the creatures a lack to always crave pleasures, for we see that the creature feels the pleasure according to his desire.

This is the Kli [vessel] that was created by the Creator, and it is the first discernment we discern in the creatures. If the creatures do not have that desire, they are still not regarded as created beings. It turns out that you cannot speak of any discernment if there is no will to receive there. And this is the whole of creation of which we speak, which is the Kli for the reception of the pleasure.

But because of the shame, which our sages call “bread of shame,” there was a restriction not to receive in order to receive unless one can aim to bestow, regarded as equivalence of form. That is, if one can receive the pleasures with the intention to bestow contentment upon the Creator, then one receives. Otherwise, he does not want to receive. This is called Israel, meaning Yashar-El [straight to the Creator], meaning everything he thinks of is only that everything will get to the Creator, and he is not taken into account because he is not thinking of himself at all. Rather all his thoughts are only for the Creator.

This is called the “land of Israel,” meaning that he has a desire directly to the Creator. That is, he has no desires of self-love, but of love of others, and for himself—that he will enjoy life—he has no desire at all. All he wants is to have the means to bestow upon the Creator, and all the nourishments he gives to his body are only to have the strength to work in order to bestow.

This is similar to a person who has a horse and he gives it food and water. That is, everything he gives to the horse is not because he loves it, but because he has to work with it. Therefore, all his thoughts of pleasing the horse are not because of love, but simply because he wants to use the horse for his own benefit, and he is not thinking at all about the horse’s favor. This is called the “land of Israel,” meaning that all his thoughts are only Eretz [land], Ratzon [desire] that everything will be straight to the Creator.

This is not so with the land of the nations. This is a land, a desire of self-love, which is called the “peoples of the land.” This means that all their desires are only the desires of the people, whose intention is not the Creator’s will, but the people’s will, meaning the creature’s will who are called “nations,” while the Creator is the one who created the nation. Also (Ki Tavo), “and all the nations of the earth shall see that the name of the Lord is called upon you and they shall fear you.” It is also written (Hayei Sarah) “Abraham arose and bowed before the people of the land, the sons of Heth”. This means that they do not know or feel anything but the people, which is self-love, and only this is regarded as creatures.

But the people of Israel are not so. They want to annul themselves and their being, which is the will to receive that was created existence from absence. This is why we say and the Kiddush [sanctification] of a good day “who has chosen us from every nation.”

Those two governances cannot be together. Either the will to bestow governs or the will to receive governs. Both cannot exist together because each one contradicts the other and two opposites cannot be in the same subject.

From this comes the war of the inclination, that one should fight with oneself to subdue the heart, which is where these desires clothe, expel the domination of the will to receive, and give full governance to the desire to bestow upon the Creator. When one begins to work the holy work, which is to aim all of his work for the Creator, the wars between those two desires begin. Then, through great labor, a person is rewarded with overcoming and he wins the war. At that time the ruling of the will to bestow upon the Creator enters his heart and a person can say, “My might and the strength of my hand has gotten me these riches,” and only through his work, he inherited the heart, which is now called the “land of Israel” because his desire is straight to the Creator.

In this regard, the verse comes and tells us, “When you come to the land that the Lord your God gives you.” That is, you did not conquer it by your own strength, but rather “the Lord your God gives you,” meaning that once a person has made the sufficient efforts to conquer the heart through the wars he has fought with the nations of the world and has defeated them, he has inherited the heart, which is now called the “land of Israel,” and not the “land of the nations.” Still, he should believe that he did not conquer the land but “the Lord your God gives you,” and “not my strength and the might of my hand has gotten me these riches.”

By that we should understand what is difficult about it, that the Creator promised Abraham, as it is written (Lech Lecha), “and he said to him I am the Lord who took you out from Ur of the Chaldeans to give you this land to inherit it.”

Therefore, why did he first give the land to the nations of the world and then the people of Israel came and had to fight them and drive them out of their land, and the whole world complains, “Why did you conquer a land that was never yours, and only by conquering through war you say that this is your land?” Everyone understands that it would certainly be better if He did not give this land to the nations of the world, for then there would be no shortage of places for the nations of the world to dwell. After all, afterwards new countries were made, and the Creator could have made it that they would not dwell in this place.

But this was not what happened. Rather, first the seven nations sat here, as well as the rest of the kings, and the people of Israel had to fight with them and drive them out, and all the nations of the world are yelling at the people of Israel, “You are robbers! You have conquered the lands of seven nations!” Why do I need this trouble? RASHI introduces our sage’s interpretation (Beresheet, Chapter 1): “What is the reason that it begins with Beresheet [in the beginning]? Because of the might of His deeds, He told His people to give them an inheritance of nations, for if the idol worshipers would to say to Israel, ‘You are robbers, you have stolen the lands of seven nations,’ they tell them, ‘The whole earth belongs to the Creator. He has created it and He has given it to whom He pleases. Upon His will He gave it to them, and upon His will He took it from them and gave to us.’”

This is perplexing. Why do I need this order that occurred, meaning that before He gave it to us, He first gave it to the nations of the world, and only once they settled, He told us go, “Drive them out of this land for I have promised it to Abraham”?

By way of root and branch we can interpret this whole matter. It is known that Eretz [land] is called Malchut, which is the roots of the creatures, which is called “receiving in order to receive.” This is the root, meaning the first receiver, called the world of Ein Sof [infinity]. Afterwards corrections were made not to receive because of self-reception, but because the lower one wants to bestow upon the Creator. That is, he wants the will to receive for himself to be annulled, meaning not to use it, and all of his work will be only to bestow contentment upon the Creator.

According to the above it turns out that in the order of creation of the corporeal world, too, there should be the same order as in spirituality. That is, first this land is given to the nations of the world, and then, by overcoming and wars, the nations of the world are driven out of this land, and the people of Israel conquer it and inherit the place of the nations of the worlds.

This is so because the root of the nations of the world is the middle point on which there was the restriction. That is, since the first discernment that emerged in the world had to be a receiver in order to receive, for otherwise you cannot say that he is restricting himself not to receive, since overcoming relates to a place where there is a desire and craving to receive, and he overcomes his craving and wants equivalence of form.

Therefore, the nations of the world had to first receive this land, like the root, where the will to receive emerged first, which is the essence of creation, and then it can be said that we need to make corrections there. Therefore, once the nations of the world received this land, the people of Israel came and corrected the land to be entirely for the Creator. This is called the “land of Israel,” as it is written (Ekev) “A land that the Lord your God always demands; the eyes of the Lord your God are on it from the beginning of the year to the end of the year.”

We should understand about what is written that the land of Israel is called “a land that the eyes of the Lord your God are on it from the beginning of the year to the end of the year.” It means that the guidance of the Creator is on it, meaning specifically on the land of Israel. But the guidance of the Creator is all over the world, as the poet says “the eyes of the Lord roam everywhere.” Thus, how can we say that His guidance is only in the land of Israel?

We should interpret what is the land of Israel. It means that the land has already come out of the authority of the nations of the world and has already entered the authority of Israel. This is what the verse is trying to tell us, and to hint to us so as to know whether they are in the land of Israel or still in the land of the nations.

The sign for this is as it is written, “a land that the Lord your God always demands.” The verse tells us what is the land of Israel. It says that we need to know that the Creator always demands it. And what is His demand? The verse says onward, “The eyes of the Lord your God are on it from the beginning of the year to the end of the year,” for the guidance of the Creator is called “the eyes of the Lord.” Therefore, if a person sees His guidance from the beginning of time, which is called “the beginning of the year,” to the end of the year, which means that he sees the unending guidance of the Creator, this is called the “land of Israel.”

But the land of the nations means that only the Creator knows that He is watching over the whole world, but the nations of the world do not see it. This is why He has given us a sign, so as to know if we are in the land of Israel, or is the land where we are dwelling still the land of the nations of the world.

It turns out from all of the above that first, the nations of the world should enter this land, which implies the will to receive, which is the place where it is born first, and then they wage war with the will to receive and subdue it into the authority of holiness, meaning that everything he does will be according to the Creator’s demand.

By what the interpreters explained about the words, “And it shall come to pass that when you come to the land that the Lord your God gives you,” it means that one should not say after all the wars with the inclination, that he had to always overcome it, every single day, he should not think that he has achieved what he has achieved by his own strength. Rather, the Creator let him win this war.

This is the meaning of “that He gives you.” We need to make two discernments in the “He gives you”: 1) Mitzva (commandment), which is faith. This is called the “hand Tefillin.” Concerning the hand Tefillin, our sages said “and let it be for you as a token, and not for others as a token.” Because of it, the hand Tefillin should be covered, which means that faith is called “be humble with the Lord your God,” which is above reason.

2) Torah, which is the head Tefillin. Concerning the head Tefillin, our sages said about the verse (Ki Tavo): “And all the nations of the earth shall see that the name of the Lord is called upon you, and they shall fear you.” These are the head Tefillin, meaning that it is written there, “and all the nations of the earth shall see,” for the head Tefillin should be revealed to all. This is discerned as “Torah,” and the Torah is called so precisely that it is revealed.

But the hand Tefillin should be covered, which means above reason. Therefore, we cannot say words to another because everything that one can say to another is only through reason, and with something that is above reason, there are no words. This is why it is said, “for you as a token, and not for others.” It therefore follows that this giving—that the Creator has given the land to the people of Israel—is in order to produce fruits out of it.

As we explained above, when we speak of work, land means the “heart,” and the Creator gave two discernments in the heart: 1) faith, 2) Torah. Through both of them, a person achieves completeness. And although both come through me, we should still know that both come from the Creator, and one should not say, “My strength and the might of my hand has done these riches.”

By this we will understand what the interpreters asked, “Why is it written concerning the first born, ‘and You shall answer and You shall say out loud,’ but in reading a confession of the tithing, it is written, ‘and You said,’ and it is not written, ‘and You answered,’ as it is written in the first born?” Therefore, the confession of the tithing is said in a soft voice.

Tithing is regarded a Mitzva [commandment], which is the kingdom of heaven, and in that there is the matter of being humble, which is the Tefillin of the hand, of which our sages said “for you as a token, and not for others as a token.” Therefore, with a tithing, which implies a Mitzva, it is written only, “and You said,” which is with a soft voice that is not heard outside because this is regarded as being humble.

But firstborn implies to the head Tefillin, which is the Torah, of which it is written, “and all the nations of the earth shall see that the name of the Lord is called upon you and they will fear you.” This is why it is written about the firstborn, “and You shall answer and You shall say.” That is, it should be with a loud voice which is the Torah, which should be revealed to all, meaning that doing good to His creations should be revealed to the entire world.

Reader: We will move on to a lesson from November 1, 2002.

M. Laitman: (26:35) We heard an article from “The Rungs of the Ladder,” Volume 3, the book of “Devarim,” the portion of “Ki Tavo,” "When You Come," page 205, "And It Shall Come to Pass When You Come to the Land That the Lord Your God Gives You." Aretz [land], means a desire. When a person prepares himself during the preparation, when he reaches a state where certainly he begins to work with his desire. In the beginning, when the work with the desire is revealed to him, he starts to feel himself in a bad state, lacking forces, with a recognition of evil, and he doesn't understand why does he feel that bad. Later on, he starts to understand that this feeling of evil comes as a result of seeing himself opposite the qualities of the Creator. That he sees himself, that he has become worse than before, weaker, more lazy, more cruel than before. So, this is the beginning of the work with the will to receive during the preparation. Later on, a different kind of work comes to him, which is working with the will to receive itself, when he begins to be inside of the will to receive, when he receives inside the will to receive all kinds of fillings, corporeal as well as spiritual, and then begins the work of scrutiny, that is a true assessment of which filling does he prefer, one over the other. That is, he begins to have within him, he begins to establish for himself his ladder of values. And here, opposite all kinds of fillings, corporeal or spiritual fillings that are revealed inside his desire, but it is in order to receive, he already has to start working on the greatness of the Creator. Not just the greatness of the goal - that he is drawn to it, that spirituality is greater than corporeality, so it's worthwhile for me to conquer it - but rather I already have to start to work with the intention that it's not just that it's worthwhile for me to acquire it, but there is here the greatness of the Creator, and it's worthwhile for me to work for that.

M. Laitman: (29:28) These things come bit by bit; they do not depend on the person. As he writes, that "when you will come to the land that the Lord your God gives you," this means that the desires are revealed from above, according to man's preparation. As much as he has the power to suffer, tolerance, willpower, the force of perseverance that he prepared in advance, then from the heavens they reveal to him his desires so that he can work with them. And then already begins the work on the greatness of the Creator, which is something he cannot acquire by himself, but rather he can receive the greatness of the Creator only from the society. The society can provide it to him through all kinds of means - the way he's impressed from the friends, that they are doing all kinds of things for which there is no justification in our world, and nevertheless, they do them. Then he begins to understand that this is something important. He begins to receive from them by using the quality of envy. It is especially through envy that he begins to acquire from them also the desire and the recognition that the Upper One is great, the Upper One is important, and this is how his values change - the upper world compared to our world - so that he begins to work for the greatness of the Creator. And then begins the matter of tithing, meaning that part of Malchut, which is the self of the person, he starts to conceal it and work only with the first nine, meaning with the qualities of bestowal, until he goes over them practically, which is considered that he crosses the barrier. So what Rabash writes for us here, he actually gives us the way, how a person should prepare himself until he reaches the land of Israel, where “Israel" means Yashar El, where he is already in a state where he discovers that "the Lord your God" is there from the beginning of the year. Meaning, he enters a constant feeling and awareness and the recognition of the Creator in a concrete manner, and he moves to open providence. And it all comes only through the preparation that he had prepared for himself earlier, during the time of concealment. In the beginning when he started to work, when he didn't even know how and why one desire is revealed in him or another. This already comes from the Creator, gradually. This means that according to how much a person invests, how much he's willing to build himself, and to the extent that he builds around himself a system that can support him and help him to cope with the will to receive that is increased more each time; accordingly, they reveal to him the will to receive. And until they reveal to him, it is revealed to him with such magnitude and quality that this will already be called the land of Israel. Then he enters the land of Israel, meaning he goes through Egypt and the splitting of the Red Sea and the desert, and he goes through wars, and he conquers the land of Israel. This is all through spiritual degrees. This is our path until we reach the goal. Are there any questions, please?

Question (Petah Tikva Center): (34:06) What does it mean that a man has to start working with the qualities that he reveals, that he is cruel and vicious?

M. Laitman: No, we don't need to start to work with the desires in order to discover that I'm cruel and egoistic and bad. I can't do it like that.

Student: Well, after I reveal it.

M. Laitman: After I invest in general advancement, and I never know what I’m about to discover inside my desire. I never know that, because each time they open up to me another layer and another layer inside the will to receive, from the smallest degree, the smallest level, and then it goes to deeper and deeper and deeper in until they reveal to me the will to receive that truly settles on the middle point in Ein Sof, where my “I” from the coarseness of the root coarseness until my coarseness of level four, bit by bit they open up for me, according to how much I’m capable of working with this. This is how they open it up. And when they open up for me another layer of the will to receive and I start to receive an impression there from how it is filled, so then I receive an impression from two things. From the will to receive itself, and what it is filled with, what it’s filled with. It turns out that also my feeling includes two kinds of impressions: from the light and from the vessel. And as a result of that I can feel that I am very evil. This feeling comes from the collision between the qualities of the light and the qualities of the vessel within me. And another time it can feel differently - that I simply feel good, I have a special feeling of something which is higher, something good that gives me confidence, gives me peace of mind and so on. Where does it come from? The upper light when it shines, it shines in a uniform manner, let’s say. It is in absolute rest. And the will to receive, when it opens up, each time it opens up according to its four phases, according to the five parts: Keter, Hochma, Bina, Zier Anpin, Malchut. But each and every part that opens, has a different nature. Hochma and Bina, they’re different in oppositeness of form. Bina and Zier Anpin, Zier Anpin and Malchut, they’re all different. And so I begin to feel changes of states. One time I feel the recognition of evil, one time I feel good, one time I feel that I need to go and do something, one time I reach Malchut. And I feel that I have no power for anything, to do even some small action or thought. We see that this is how it goes over the person, and this is truly a sign of development. And it doesn’t matter what I feel. What is important for me is only that these feelings will pass through as quickly as possible, so that I will advance as quickly as possible. Because this will to receive was given in advance, it’s layers are given in advance, it’s structure is determined in advance. I’m already a particular part in the general soul, and this structure is fixed. What I can do is I can cause the pace of the development, and as much as I myself take part in this pace, that I also go through it in the best possible and most pleasant manner. Because I shift, I shift the suffering from beastly suffering to conscious suffering. When I put my awareness into it, I no longer suffer, I can even be happy. It’s like, let’s say, a person who didn’t know what kind of illness he has, and he suffered for many years, and now he discovered that he needs to do some operation. So even though he goes through this surgery, he still continues to suffer for some time, but he already knows and sees the outcome he’ll get out of it. Even for the surgery, he even pays for the surgery, and he’s ready for it and he’s happy. Because he sees that there’s a correction, not suffering, meaning he receives some sweetening. So the fact that we add powers, we then go through all of these states more quickly, we shorten the times, and also we feel them in a sweet manner compared to the bitter form. That’s it, that is all. That is the only thing that we need to work for, to move from one state to another as quickly as possible. And which state it will be, the next state each time, it could be the opposite, it could be in favor, it could be a little bit like this, or a little bit like that, but I cannot determine it. I never know which form it will be, even though I can imagine to myself that soon it should probably be, instead of this state, something else, but what is this something else, and which way it will manifest in me, that I don't know.

Question (Petah Tikva Center): (39:53) You said that man undergoes states, and in each state he won't reveal the pace of his advancement, so what is the content of a scrutiny in each and every state? What should he work on and how?

M. Laitman: That is, you're saying the following, even though a person goes through all kinds of states, but his goal is one goal, and the advancement should seemingly be with a single task, a single thought. Even though he's going through all kinds of states, he's probably thinking, or should be thinking, about one thing only, and put pressure on this one thing. So what is the thing he should be putting pressure on, right? A person should be concerned about discovering his connection with the Creator in whichever state it is. If he discovers this point of connection, it's a sign that he has realized this state, and he's ready to move on to the next state. We have no more than that in each and every state. He says that on page 63, in "A Sage's Fruit," Israel - the action, meaning the person who is yearning towards the goal, he's called “Israel,” the goal itself, which is the Creator, and the action that he's in, the state that he's in - they must be as one. If I succeed in attaching them as one, then seemingly I'm already in adhesion, in connection with the three of them, then seemingly this state, I attached it, glued it to the end of correction, and I'm already worthy of immediately moving on to the next state, and then the next state is immediately revealed. But for that, we need to be all the time, we have to not forget what is the goal, and it should be important for me, and I need to be ready for it, and so on. That is, for that, we have to organize for ourselves an environment that will support me, and awaken me towards that, because otherwise, just knowing it, it won't do anything.

Student: If each state is a new state, and I don't know what will happen in the next state, if we see that each time it's a new deficiency, or a new desire that awakens, or a new record, how come when you look back at this process, it looks cyclical to you? You keep saying, oh, again this? As if you're going back to the same point.

M. Laitman: You come back to the same point each time, and each time you go again and again through the ten Sefirot of each and every state, but these ten Sefirot are new. They're in a new desire, a new desire. And it's not that it's impossible to repeat it. How can I say — even today, if I ate, and tomorrow I'll eat, and yesterday I ate, let's say it was even the exact same dish, right? But nevertheless, a new taste is revealed. Why? Because it's a new desire. But again, even in this world, when the records are not truly records, it's some kind… Well, whereas in spirituality, you rise to a new, to a different degree. Let's put it this way. If yesterday I was in some state, let's say, it is called Bina, or Hochma, on some degree. So it was, let's say, Hochma of this, or this of that, of that, of a specific degree. Today, now I'm in the state of Hochma of this, and this, and this, and that, only in a completely different degree. Which means that the combination of all of the conditions, of all deficiencies, of the records is completely, completely different. It's an entirely different shade. They're very diverse, all of these records, in the accumulation between them, the connection between them, the records of a particular state in something else. You can look at how many elements do we have in food: tomato, cucumber, bread, onion, meat, rice. How many? Let's say, 20 or 30. And how many, I mean have you seen cookbooks, culinary books, right? A thousand different recipes, a thousand of these and endless, right? How come? The combination between them gives a different taste. So you have the ten primary Sefirot. When they're divided and they're joined together between them, it creates for you an endless number of different states, where every state is a completely different taste. Together, they'll give you wholeness. And each degree is revealed on its own. And you live, you can say, yes, I know this formula already. It's called this record or that record, ta-ta-ta-ta-ta. But when you feel it, you feel it as completely new. That formula in the eyes, it's not an inner feeling, and you live off feelings. That is what fills you up, first of all. This is what we say, that you receive in every degree.

Question (Petah Tikva Center): (45:52) If the clarity, sharpness of discernments, if you don't have the sharpness to do all the discernments, the little ones, and you feel the states.

M. Laitman: No, each and every degree, you have to reach a state where you discern where you are. First of all, you go in there without awareness. Later on, like a baby that develops, first the small, then is great. You go through Ibur, Yenika, Mochin, conception and suckling and Mochin. You go through it in each and every degree. In the degree itself, you don't know its connection with all the other degrees. You'll discover that in a more advanced states. But you attain it as, let's say, at the age of six you attain what does it mean to be at the age of six, not with respect to your whole life. With respect to your whole life you attain the age of six later on, when you become a grown-up and you begin to understand what does this age mean. Well, we will live through it and we will see it.

Student: When you're in a certain state, let's say, you're looking ahead, right? You don't know what state will come to you, but you know more or less how the scale, you know, where is it on the scale, you know this. It's like a sinusoid. It tells you sometimes I'm like this, sometimes I'm...

M. Laitman: It's true. I don't get it. I don't understand you. You are already in a little bit of an ascent, a little bit of a descent. So what about it? You will say that soon I'm going to fall. I mean, what? We saw how you were here like a corpse. So what? So words don't mean anything. Just words - words, a feeling - a feeling. And we need to be impressed from every point in Malchut. Fill it up to the end to receive in it the most maximal revelation of the light. Then you will truly have a vessel that's ready, corrected. I don't know how to say it. It's an entire world. In the meantime, you are just beginning. I'm a technical person. I have examples from technology. Well, you know, you work with weights, right? So, you know, let's say, you get some new device. You need to calibrate it, right? Yes, calibration. So you need to reset it, right? Or you need to put 100 grams or 200 grams inside. Or maybe inside it already has certain electrical measures, right? So you have to calibrate it, right? And then afterwards, you can measure things and truly compare things. This is heavier, this is like this, this is like that, right? But in the meantime, you are being calibrated. In the meantime, you feel, and you don't even yet feel the measures. You feel, boom, I fell. Ah, I'm ascending. That's it. Later on, you'll start to have differences in that. This is more; this is less - all kinds of different manners in that. All kinds of shades in that, until you will have a scale. Then it is considered that your weight, your scale is ready to work, and you start working. This is already beyond the barrier. We are preparing this weight, it's the time of preparation, preparing the scale.

Question (Petah Tikva Center): (49:39) He writes about hand Tefillin and head Tefillin.

M. Laitman: I don't want to get into that — later.

Question (Petah Tikva Center): (49:49) The end of correction. Can we say that it's a state where I receive all the light without feeling shame?

M. Laitman: The end of correction means a vessel that is corrected in receiving in order to bestow. Then all of its reception is because in that he’s giving, passing, bestowing. And as a result of that, he is in equivalence of form with the upper force. And as a result of that, he’s in adhesion with the upper force. And as a result of that, he understands what is the upper force, and he is truly in His state, in His degree. This is called the end of correction. After that, we have more. This is just called the end of correction. You finished your vessel. After that, with a vessel that's ready, we begin a new life about which we don't know anything yet.

Question (Petah Tikva Center): (50:59) But if I came to the purpose of creation, what do I need the correction of creation at this point?

M. Laitman: When you have reached the purpose of creation, the purpose of creation is to reach, for the time being, the end of correction. Later on, you continue onwards, on degrees where the true goal is revealed. We say, in the meantime, that the purpose of creation is to benefit His creations, and the correction of creation for that is called adhesion. That's it. It's as if the Creator tells you, I corrupted you to begin with. Now, you should start correcting yourself. Or, I will help you, I will correct you, but with your presence, so that you will see how I'm doing it. By that, you will understand who you are. By that, you will understand who I am. By that, you will have the exact, the precise discernment that I'm now correcting you up to My state. Then you will see precisely and feel who I am. That is, by that, He is elevating us towards Him in such a way that when we rise towards Him truly, then we understand who He is, all the way. And now, we become as two partners. We're both equal. We both understand what is going on. We are both on the same level, on the same degree. Afterwards, when we got to know Him, actually not more than that, we got to know Him, then something happens beyond that. Maybe He takes us to some other place, some other things, which we do not understand yet. This is already called “the secrets of the Torah.” The secrets of the Torah, because we're not able to understand the reality which is beyond the end of correction. About that, you know, the thousand, the eighth and ninth, and ten thousand and beyond, they don't tell us anything about it. They don't write about it. They don't write because, in truth, besides the fact it won't give us anything right now, it will only confuse us. We need something practical for our work in order to benefit our situation. And so, besides that, as much as they do say, they say that it is impossible to express it with our words, because our words come from the second restriction. And even a little bit of the first restriction, it's possible to tell us about it, to somehow convey it. But to tell us about the reality which is above the end of correction, this is truly above the correction of the vessels, we cannot understand it. We have no possibility to even express it. So we are talking only about the state where we correct ourselves, or the Creator corrects us, until we reach the end of correction. That's it. But apparently, beyond that, there is a reality that must be preceded by the end of correction. We finish the end of correction, and then we enter some reality.

Question (Petah Tikva Center): (54:44) How do I know that I'm not stuck? What instrument do I have to discover that I'm not stuck?

M. Laitman: How do I know I'm not stuck in the middle of the way? It's impossible to know. It's impossible to know. I'll tell you, our way is full of surprises. The biggest surprise is that you never understand where you are and how you advance and whether you're advancing. This is done in a truly special way for us, so that we will seemingly concede all the results towards us. That it doesn't matter to me. Even if I don't advance, I'm willing to be in it. But I want to remain with what? I'll remain with one piece of knowledge. That I have a connection with the upper force. That is here in our lack of knowledge - and it's always with all of the things that we seemingly miss, it's not that we miss them, these are things that we have to fill up with our connection with the Creator. Now, a person, practically, who is in the framework of this study, how does he know if he's advancing or not? I would say that we have to look at our progress according to ours, according to our labor, according to our investment.

Student: But also this..

M. Laitman: in that, too, we have degrees. What does it mean that we have degrees in that? It's the fact that I come every day, I show up to the lesson, and I do some work in dissemination, and I do some work between the friends. That is, I constantly change my society so that it will be better and better, so that it will influence me in a better and better way. So if I invest in it, of course I receive in return from it the influence. And certainly by that I advance. However, the advancement in spirituality, and also in our world, actually — this advancement is through an accumulative process. What does that mean? That it adds up. Yes, it accumulates. There are an accumulation of labor and all kinds of phenomena. And later on comes some actual change in our feelings. Our problem is that we have a very low threshold of feelings. We truly can't feel subtle things that we're going through. Bit by bit, as we advance, we start to feel things that are more subtle. Even now you're undergoing all kinds of changes. Thousands of changes every second, but you don't feel them. All in all, your sensitivity rises. And then you begin to also control these changes. And then indeed, within one second, you'll be able to perform many actions. You'll have a very long second, very long. Suddenly, you will see time. Later on, time will completely stop. And you'll be able to do a lot of things in it. You will look at one second. It is truly, there’s a beginning and an end, and a reason. And there are many things that you'll be able to determine.

Question (Petah Tikva Center): (58:47) Before, I was unconscious in my regular life, before I started studying Kabbalah, I could live my whole life without knowing there's anything else. So every state, now that I started studying Kabbalah, I've had the sense that I will not know if I'm going to advance or not.

M. Laitman: When a person begins to study Kabbalah, you continue to advance also in the same form you had before, with a lack of awareness, of consciousness about spirituality. You just know that something is probably happening. And besides the fact that you know that something is probably happening, bit by bit, you receive some kinds of inner shocks, shatterings, that probably something is happening within you. These inner shatterings can be unpleasant, but they already indicate to you some inner changes. Your complaints, your claims are just. You might ask, why did the Creator do it like that? Simply in order to shake you and shake you off the will to receive. His problem is to show you, bit by bit, how opposite you are to Him, and how much it is worthwhile for you to let go of your nature and take on His nature. We, now in the beginning, even though if we agree with it, okay, sure, let Him do it, I agree in general with His purpose. Probably He knows, probably He already, He truly did it in such a way that it is impossible in any other way, even though there is always this question of why it is impossible. But let's say that it is impossible in any other way, but accepting this plan in general doesn't mean that we're capable of justifying Him in each and every state, in every stage. No, if I feel bad, certainly I cannot justify Him. The bad feeling in itself means that I do not accept His providence. I don't agree with it. Only the importance, working on the importance can give me such an outcome, that even in bad states, I will feel myself in the best possible way. Our feeling is, how shall I put it, our feeling depends only on the awareness of the importance. It's not a result of the pain that we have. The substance itself is impressed by the importance of who is doing it to him. It's a wonder how much later on, when we discover it, we see there's no reality to it. The Creator, all in all…Look, what do we now feel? What state are we in? Why can't the light be revealed to me right now? Because I’m in oppositeness to it. If now one more gram of light will be revealed to me than what shows up now, I will feel a terrible pain, because I'll feel darkness because of the oppositeness of the form. It will be revealed to me as darkness, right? When I correct my attitude to the light, and this is the importance, is what I correct, my attitude towards the light, right? Then I feel it as infinite pleasure. There's nothing better than that. It cannot be. But the light appears. It's the same light. I switch from darkness to the feeling of pleasure, from suffering to pleasure, only by the fact that I change within me my thinking, my reception. I just change one small switch, and that's it. Instead of suffering truly terrible states, instead of that, I feel pleasure, peace of mind, eternity, wholeness, and it appears truly with the same light. So in a gradual manner, they cannot reveal that to us with a faster pace, but rather we determine the pace. If you'll be more ready, they'll reveal it to you more.

Question (Petah Tikva Center): (01:03:26) If you truly tie everything to Him, in the playground of life that you know now, which is your life, you tie everything to Him. Let's say, most of the time you don't feel good, meaning most of the time you condemn Him. So you come to a state where you curse Him all the time. If you curse Him most of the time, it harms the importance. Maybe you should not tie everything to Him.

M. Laitman: You are so wise. You became even more confused than before. It's also an indication of progress. That is, you're saying the following, if when I feel bad, I start thinking about the Creator, of course I feel bad, and I think about Him, it means I already curse Him. So at least you know that you're cursing Him. Earlier, you didn't know whom you're cursing. So beforehand, I didn't know that I'm stealing. Now I know that I'm stealing, so it is a preparation for correction.

Student: How can you, from hating someone, somehow feel him important?

M. Laitman: Now, when I hate him, it's clear to me that I hate him, right? From that I begin to diagnose something. Why do I hate him? Ah, it's because I have this beastly feeling, so I'm living as a beast, only for the feeling, and this feeling can truly give me this indication of "it's good" or "it's bad" — that's my degree. Or I'm living for some purpose which is slightly above the feeling, above my belly, above my bodily feeling. Maybe there is some sort of emotional or human purpose, or maybe I can even be a little bit of a human, Adam. You begin to rise a little bit from that.

Student: Okay, there's a goal, no?

M. Laitman: The Creator is not afraid that you will curse Him, believe me. He agrees that you'll think about Him all the time and curse Him all the time, all the time. Just don't let go of Him, you understand? That's the whole problem. Your problem, if you want to advance, is that you forget about Him. Do not forget in the worst possible states, precisely there.

Student: How do you build importance from such a thing?

M. Laitman: The importance will come later on, you will see. You'll see only one thing: the moment that you can be connected with Him, you will not be able to curse Him. There are also very good things about these states.

Student: It distances you from the society, from which you are supposed to receive importance, because if you have a goal, I cannot live with it. There are others that can, and now I am in opposition to them, I can't connect to them.

M. Laitman: You're saying that if I discover all kinds of bad things, and my feeling is bad and everything, then I cannot be in the society. It's an active part which is kind of absorbed in the society. It's true. It's best for the society if you'll just be still. A chair, let's say, doesn't hinder the society, and a person can hinder. So, you're right in saying that, but you're relating to your states in a way that is not purposeful. For the purpose, it is good - as much as you'll be bad, feel bad, as much as you feel changes the worse off you'll be. We'll be able to suffer you, don't worry about that. We won't agree to suffer you if you just sit there indifferent. Not that. But if you jump and yell, that's not too bad. We can understand that already.

Question (Petah Tikva Center): (01:06:58) You said, but think purposefully toward the goal. But again, you see that you're so distant from the goal, you can't attain it. You have to come out of your goal-oriented thinking. I cannot hold on to that thought if I'm saying that I'm not going to reach that goal.

M. Laitman: When I see that I'm far away from the goal, I already have a calculation. Is the goal important or not?

Student: Let's say it's important.

M. Laitman: Well?

Student: Let's say on the level of this world, even corporeally.

M. Laitman: Even in corporeality, great. In corporeality, I go and study for five years, or a doctor goes to study for 15 years, right? And then he truly becomes an expert doctor, and he starts working.

Student: So, let's say, let's say, in the third year, he sees that he’s not too good with the studies, he's not going to be able to be a doctor, probably.

M. Laitman: Wait a minute. So, if I don't succeed, after a few years, I see that I don't succeed. Let's say I lost the desire, the willpower, then I come out of this track. So I leave the university, and I go to become a worker. I have no choice. I have to make a living. So, I keep going as a worker. So, in corporeality, what you worked on, what you paid for, for the studies and everything, it's all gone. In spirituality, it's not gone. It is kept. It's faith. You can truly quit, and many people do it, but they don't really quit. They exist together with us as still. In truth, they don't leave. You can't leave. They're connected. You can ask that person 10 years later, "How are you doing?" "Yes, I heard about you, and I read, you know, and I intend to come." He wasn't there for 10 years, but he intends to come. This is how it is. And it is truly true. He is connected with us. Therefore, I'm not concerned about those who quit. But if you want insurance that you will not quit, you want insurance that you will advance in the most optimal pace, what is it?

Student: No, no. I want to understand the laws of this game, and how they can go together.

M. Laitman: Your problem is that you want to see every step ahead, and that you will not see. That you will not see. It's very simple. You're not going to see that. Only with reflected light. You disagree. That's not going to help. Later on, you will understand why all the conditions that we have are necessary conditions in order for us to reach the goal. And it's not that the Creator did it because He just felt like it. These are essential conditions out of our structure as opposite of Him, that we will be under such concealments and with such frustrations and such confusions.

Question (Petah Tikva Center): (01:09:54) The fact that you need to trample you to be the lowest to climb the highest, that's clear, but you have to trample them, trample one time, trample for a while.

M. Laitman: Oh, obviously, you understand better than Him how to do it. But I'm telling you, you can't do it at once. You can't get just one blow. This is what we learned from the shattering: that everything is divided into six thousand or one thousand degrees, doesn't matter. It can't be less to gather all those inspirations, those impressions from our nature as much as it is distant from the Creator. What do we need? We need in everything that we are like Him or opposite of Him to get an impression. And in that impression, we also have to be in full awareness. Otherwise, we won't have a vessel. What do we learn? We get His nature. It's so many discernments, and each one is so deep, and the connection is so complex that only in this way, when you add, and add, and add gradually, you gather that vessel. You can't do it in any other way. Don't be a child that you want everything at once, a huge piece of candy. You won't be able to swallow it.

Question (Petah Tikva Center): (01:11:34) I'm going to go back to the national question. The Creator gave us the land from the seven nations, and we entered a problem that we're living with this problem even today. Maybe the nations will agree that maybe the Creator chose us, but He also took us out of exile and chose them later. That's what created here this mess that we're living in today. On the other hand, the people of Israel is the desire to bestow, and the nations are the desire to receive. And if we take this nevertheless in the form in which we study the desires to receive and to bestow, how do we correct this matter as one experience, as one creation? And what's upon us and what's upon the nations to do?

M. Laitman: A book is about to come out in the next few months where we explain it: “The Chosen Nation.” I don't know what, maybe other name we're going to give it. We have it online. Yes, it's 18, but an experience called Kabbalah, experience called Kabbalah. So, is it a national problem with the nations, the people of Israel, the land of Israel? It's not a problem. It's not problems. What we have in our world all comes from above. Our world is still, there's nothing new in it. What comes from the upper world comes and takes place here in a determined way. That's it. We, in this world, we don't determine anything. The nations don't determine anything. Neither we or them are guilty on the level of this world. There's nothing to talk about. We're only speaking on a spiritual level where we can change something. And here, there's nothing to change. Everything that happens here, as much as it seems to us in our eyes that we can do something, we don't; we can't do anything. All of the things that are happening here are a result of changes in spiritual states between us and them and all parts of creation. That's it. All of this drama happens above, in the spiritual world, in a certain balance of forces. And then here it already takes place in matter, and afterwards we’ll understand why it's like this. It could have been without this, supposedly, either. So you're asking about our world, and it doesn't worry me at all. Because nothing new happens here. It's a copy, like as if you see pictures, and there are copies somewhere else. Let's say, I'm drawing something here on the board, and now the camera is sending what I drew to a thousand kilometers from here, some other place. So you look at that other place, at that depiction, and you want to change it — change it here, where you draw the picture, then it'll change there. That's why this world for me isn't… I don't know how to say it, there's nothing to change here. There's nothing to look at. And you see, we see it, the lack of… we understand here where we are, what we are, and which way we can conduct the world. Everybody, also the leaders are asking, and they don't understand how to do and what to do. There's nothing to ask about, about this world. We need to raise our discussion to a spiritual level, where we really, if we can, change something. And in spirituality, Kabbalah explains what's called Israel, what's called the nations, what's the balance of forces that has to be between them, why it needs to change. That's it. So, whatever way it happened in this world, it's things that are, it's the still. It's just the results. And in Kabbalah, we study that Israel and the nations are two parts of the same vessel called the Adam HaRishon, the one soul that for the sake of correction, it is divided into two parts, Israel and the world, and also Israel and also the nations of the world mix in one another, and also divide into more parts and more parts, and then in the end, each and every part, also with connection to the other parts reaches correction. The general correction is that first Israel reached their correction and their fulfillment, as Galgalta ve Eynaim from this whole big vessel, and then through them, corrections pass onward and fulfillment to the other part of the general soul called the nations of the world.

M. Laitman: (01:17:05) So first, Israel needs to correct themselves, and that's why Israel has an obligation to correct. That's why it's called the chosen people. They're chosen to make a correction on themselves and then show everybody how to do it. For now, the nations don't need to do anything. There's no obligation on them. There are the commandments of the sons of Noah, but that's it. So, according to Israel performing their correction, their part in the general soul, Galgalta ve Eynaim, to that extent, they are in the state they should be. But as much as they are late, according to the general plan, that they are behind the general plan of their correction, and according to that, the same states that they didn't correct, they are felt in them as suffering. Suffering, great suffering, till destruction, and whatever you say. And if we fall behind now too, there'll be trouble no less than what we had in the previous century, because it's all about the balance of the forces and nothing else. So, we need to try as much as we can, to make our corrections quickly and to feel really that we're responsible; especially us, that we are responsible about also our state and also the state of the whole nation and the whole world. You have no way to change anything but only in spirituality, only in the balance of the corrected and uncorrected forces inside your own soul, and not anywhere else. Correct your part, by that, you have finished; that's it. After we correct our parts, and according to that, we'll gradually go to correct or present the method of correction to the nations, and then we can reach the end of correction. Again, as much as you don't pass the method to the nations, so from them you also feel the blows that you do. Because it is actually not that they are giving you those blows, but the desires, the intentions that you still haven't corrected, they in such a way work in you. Meaning, who are those nations? The uncorrected forces that come to you as the nations against you, they are actually the same qualities that you still haven't corrected, and you should have. The fact that you don't need to correct it, whatever you don't need to correct yet—there's no question about it. So, it turns out that every suffering that each one feels, and all the suffering in the world are those forces that we didn't correct in our souls yet. That's why it's written that Israel are guilty of all the killing, death, whatever you'll see in the world. Israel, it's Israel's fault. Because they, those negative forces are negative because we didn't correct them inside of our soul. They exist in our soul, those forces. Correct them, and you'll see the world as entirely good. So, there's a question: the nations come, they want this, they don't want that. They're just the results. There's nothing to ask about. It's like asking about a bee that stings me. What can I complain about her? It's nature. It came and stung me; it had to do it. It’s her inner plan now implemented in such a way. You want to change it, that she won't sting you? Okay, go into the program and change it there. Why is she guilty about it? It's like telling an animal, why are you eating that and you eating that? That's the nature. You need to rise above it in order to make changes. We don't want to look at it in a way, in a deep way. Why? Because it obligates us. Everything that happens in the country — what, anybody wants to look at it? I see what's on TV, it's just horrible. The programs are just confusing the people just to disconnect them from reality. They just look how horrible it is. And that's called that they're supposedly trying to heal you, give you a good time, give you forces, raise your spirits. What, it's like they take you to death, but on the way they put some music on, and instead of showing the truth... Well, what can you do?

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Lezione del giorno14 de sep. de 2026(Afternoon)Part 1 Rabash. Man Is Rewarded with Righteousness and Peace through the Torah. 3 (1986)

Part 1 Rabash. Man Is Rewarded with Righteousness and Peace through the Torah. 3 (1986)

Rabash. Man Is Rewarded with Righteousness and Peace through the Torah. 3 (1986)

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati

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Lezione del giorno14 de sep. de 2026(Afternoon)
Part 1 Rabash. Man Is Rewarded with Righteousness and Peace through the Torah. 3 (1986)

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati