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

Daily Morning Lesson: October 1, 2025

Part 1: Recorded lesson – Sep 15, 2021

Yom Kippur – The Day of Atonement – Selected Excerpts from the Sources 2021

Reader: Hello friends, in the first part of the lesson, we will learn from a recorded lesson from September 15, 2021, on the topic of the Day of Atonement.

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Reader: Hello, the topic of the lesson today is Yom Kippur, the Day of Atonement. We'll be reading select excerpts from the sources. Our study material can be found on our site or on the Arvut system under the tab, Study Materials. You can send questions or ask them live. Pertinent questions to the lesson will be aired during the lesson.

M. Laitman: (00:48) We know that all the festive days that we have around the clock, around the year, all speak about man’s spiritual ascent. If he works in the right pace, then year by year, day by day, he's climbing the ladder of the degrees until he comes to the complete adhesion with the Creator. In between all those special dates, whereby he rises above his ego, called, the exodus from Egypt. When he reaches the force of bestowal which is called Shavuot; when he sees that he can't do it and he breaks, it's called the Ninth of Av. Then he enters a decision where he must start his life anew with a new attitude with the Creator, this is called Rosh Hashana, the beginning of the year. The important part of that is this inner calculation, how he enters a new period, where several times during a man’s life he wants to change his life and seemingly start anew. This is the symbol of Yom Kippur, the Day of Atonement, why is it called the Day of Atonement? Because it's one of the days a man has to go through until he reaches identification with the Creator, equivalence of form with the Creator. It's a day that is called the Day of Atonement, Kippurim, from the word Kappara. It's when a person asks for forgiveness before the Creator, where he checks himself and he sees how many times the Creator gave him an opportunity to correct himself. And to reach adhesion with the Creator and he ignored it, disregarded it, couldn't overcome himself. Now, he's seeing it in his scrutiny, in his personal criticism and after he checks himself. And he starts to do it about a month before the Day of Atonement, he begins to see just how much he's in those desires of receiving in order to receive and he doesn't want—he didn't want to use them in order to correct them and come closer to the Creator. He's asking for forgiveness on that, where he understands that he was powerless and, no way at that time to overcome and to ask, because our correction is all about asking the Creator.

Then a force that corrects comes to us and then correction is taking place. It turns out that our sin is all about not asking and we have to ask on that; ask on the fact that we're not asking and that the Creator will forgive us that we did not turn to Him and ask Him to correct us. The Creator created the ego but man must recognize that his ego is the ultimate, the only evil that exists in him. And through this bad, through his ego, he is able to look at the whole world and the world appears bad to him. Then, accordingly, he relates to the Creator, deliberately or not, but this is how he relates to the Creator. Since this entire picture, seemingly, comes from the Creator, this entire world, it turns out that he condemns the Creator. He sentences Him to judgment for creating the world and himself as bad and he's not aware at that moment that the Creator gave him his ego to see himself, to see the world through his ego, so a person would ask. Ask the Creator to correct it, to replace his ego, his evil inclination with the good inclination – a bad desire with a good desire.

(06:31) In this way, we need to see our work, we have nothing else besides that, only one thing that we need to do. To recognize the evil in us, that the Creator gave it to us on purpose, so that through the recognition of evil, we'll turn to Him. And ask Him to replace this bad, this weakness, that we have, to do something good, that we're not able to do it as much as we try. In place of that, to understand that all we have to do is to ask Him to turn it into the good. Because we don't have any good forces—we will never have any. Only after we ask Him, we will receive them and be able to feel and see the whole world through the good desire and the world will appear to us, truly, as heaven.

Our entire work is to locate the bad, the reason why we see the bad. Why are we so weak and bad in terms of the Creator, to turn the bad into good? This work is what the Creator does, this is called the work of the Creator. The request for the Creator to do it is called, the Day of Forgiveness, the Day of Atonement, Yom Kippur. And it turns out that it's not a day of sorrow, but a day of joy. Because we judge ourselves and we see that from everything we're in, all we have to do is ask the Creator to turn the evil inclination He created in us into a good inclination. We have someone to turn to, we have what to ask for, and it all depends on our requests. All of our past, where we saw ourselves as weak, incapable, confused, little, and surrendering, relative to our nature that is ruling us, various instances. All of that the Creator did on purpose to show us our weakness so that we would finally want to rid ourselves of the will to receive and to turn it into in order to bestow. This is the main point of the Day of Atonement: That we're asking the Creator, take our evil desire, egoistic desire, and turn it for us into a good desire, love, altruistic love. And then we rise from a deep pit, a deep hole, to higher up, to a tall mountain, that's what the Day of Atonement symbolizes.

So, it's a very special day in the year where we only think for twenty-four hours on how can we ask for all of our weaknesses, everything we've done with our evil inclination that the Creator gave us; it's not us—the Creator gave us. After saying that He gave it to us, we have a turning point where we can turn to Him and ask in place of that for Him to give us a good force. Then have good forces and according to what we ask of Him we will climb the ladder of degrees until the end of correction. Meaning, in general, our work is not only during the Day of Atonement that we have once a year according to the calendar. But, instead, we're doing it, each and every one of us, and together as much as possible, we turn to the Creator, we ask of Him to turn the bad inclination into a good inclination. And to the extent we can ask and demand so we resemble Him and reach the complete adhesion, the end of correction. That is what we need to be thinking about and try and do for the coming twenty-four hours.

Question (KabU 3): (12:28) Why should we ask forgiveness since we are powerless without the help of the Creator?

M. Laitman: Of course, the Creator did everything and the Creator says, I created the evil inclination, but once we recognize the evil inclination in us and we recognize that it's evil and that we want to overcome it. To make something that resembles the Creator out of us, something good, and we see that we cannot ask. That we don't want to ask, we have no way of coming out of the evil inclination, this is our work, to ask. The fact that the Creator created the bad—He did it, He gave it validity, such validity that we cannot overcome it, yes, true. It's all from Him but it's up to us to ask because He gave us a little bit of understanding, a tiny candle by which we can see the darkness in our world, and thanks to the light He shines on us through the tiny candle. Then, we ask, give us the ability to reach the other desire, the good desire and do it for us. So, we're not asking and also those who ask, he sees how this disappears, fades away in him, he doesn't do it consistently. Until, like a little child who nags and wants and wants, you can't get rid of him, you eventually do what he wants – we have to learn this from kids. In this work, relative to the Creator, we are still babies and we have to demand, nag, and demand of Him according to the example He gives us in the corporeal world until we receive what we need – that's it, that's the work.

Student: We are asking forgiveness because we are not asking enough?

M. Laitman: We ask for forgiveness on that as well, we ask to reach the good inclination so the Creator would do it. And we're asking for the good inclination in the future but, in the past, we're asking for forgiveness because we didn't demand enough. All those instances where we discover that we're immersed in bad and we don't care about coming out of it, let it be so; such points of weakness that appear in each one of us several times a day.

Question (Kyiv 1): (15:58) How, the prayer on the Day of Atonement, differs from then on regular days?

M. Laitman: In a sense, there's no change between the prayers of the Day of Atonement and our regular prayers. But, here, we emphasize that we have to ask because we disregarded, ignored our opportunities for asking for help, for correction that we had in the past—but we didn't ask. Now, we wish to concentrate all these opportunities that we had and we didn't use and ask for everything together. Understand us. Understand that we're weak, forgive us that we didn't reach all the way to You with our demand for You to correct us. Now, we're coming to You with all those requests in total from the past, and we're asking for corrections. This is the essence of this plea to the Creator called, the Day of Atonement. We ask to atone, atonement means that I understand I misbehaved and now I'm asking for forgiveness.

Student: Now, after the lesson, there is the prayer that we write. Should we write it in these words, forgive us, etc.?

M. Laitman: Yes, you can do that, too. From within the story, we'll read these verses and you'll understand. Eventually, you'll have more words, more discernments on what we wish to express.

Question (Moscow 5): (18:09) Why do we not want to ask? We realize there's a need, it's like kids asking their parents.

M. Laitman: We also have to ask, I didn't understand the question?

Student: You said the whole problem is that we don't want to ask. Why do we not want to ask?

M. Laitman: Yes, this is done on purpose by the Creator. We can't ask from Him, we can turn to Him but only to the extent that we recognize or we acknowledge that we have someone to turn to, that we feel that He is great. I don't want to turn to the Creator because I can't feel, I don't have in me the image of the Creator as the Bestower, the Giver, the Source of my life, that I depend on Him. That is done on purpose so that I would make His image great, I would want to acknowledge Him, recognize Him, know Him, and then, to that extent, I'll be drawn to Him. The little child feels that he's 100 percent dependent on his parents, he has nowhere to run to – there’s nothing to do – he is holding on to them all the time. We are lacking that sensation. We need to reach such a state, this is called adhesion. Not that I'm becoming a small child by that but I'm doing it through my ego, above it. It turns out that, relative to my ego, I need to make the Creator greater than my ego each time. My ego grows on the left line and I'm making the Creator important in my eyes on the right line. I climb through these two lines in the middle lines between them. Meaning, the fact that I cannot turn to the Creator like a small child because I don't feel Him—this obligates me to build the image of the Creator as something that is entirely from me, my whole life. I have no other power, no image, no other address to which I'm connected and on which I'm dependent.

Question (Dnepr): (20:59) You said we have to ask, I understand that in my mind, but how do we come to honesty and purity in that request? I feel like it doesn't come from honesty and it doesn't fit what you're saying. So, thoughts are confused?

M. Laitman: That’s a result of lack of faith, a lack of feeling of the Creator. The moment you feel the Creator is the upper force that arranged your entire life. You wouldn't ask who to turn to, how to turn to, this is simply lack of faith, lack of the sensation or the feeling of the Creator and you have to ask on that. Ask for the force of faith, the force of Bina, will be revealed to you; and according to these forces you'll feel, you'll be able to turn to Him from the bottom of your desire.

Question (Haifa 3): (22:24) The moment we work in the Ten, friends go through different states, both ascents and descents. But in the spiritual work you say there's no descents. When a friend feels a descent and he doesn't want to work and connect, that's what I should ask for, pray for?

M. Laitman: First of all, in the spiritual work we have ascents and descents, I don't know where you're taking this idea there aren't. But these descents we wish to turn into ascents as well and climb.

Question (French): (23:22) The ego grows and each time we have to make another request. First, it seems simple but why is it difficult to ask anew each time?

M. Laitman: Because you need to gradually overcome the ego that opens up in you more and more. That's how a lot of degrees work until the end of correction, they're showing you the evil in you more and more and you need to climb it, and so on, higher. That's how we climb – left, right, left, right – left is the coarseness, right is the screen on top of the coarseness and that's how you climb.

Question (ITA 4): (24:40) I didn't understand why we have to ask like a kid and nag, why can't you just ask once in the work?

M. Laitman: You can't ask one time for the entire Malchut of Ein Sof that used to be in adhesion with the Creator – the Creator shattered it on purpose and these parts of this Malchut exist in each and every one of us. You cannot ask for this entire will to receive. You lack the strength. But, specifically, in such a way, the small parts you can overcome,, and you can ask for those.

Question (Turkiye 4): (25:28) What is the best way to come to the awareness of the evil inclination?

M. Laitman: As much as you try to turn it to good, to be above it, opposite to it; you will come to know it better, how evil it actually is.

Question (Africa): (26:09) Since we have to ask for forgiveness every year on this date and throughout the year, does that mean our prayer is not sincere?

M. Laitman: I didn't get it. We have signs throughout the year, we’ll learn about it once—we lack some more information on what is earth and what is the space in our revolutions around our own axis and the moon around us that was added later around the earth and how we revolve like all the planets around the sun. What is a year, what is a day and all those things, all those times that stem from these relationships between the sun and all these parts, all these chunks that revolve around it. We can't learn about it now, we will learn about it eventually, and we'll see where it's coming from and why is it made in this way. You'll see in the formulas of Kabbalah, why things work out the way they did, and why things were created and were made. For the time being, we just need to accept it for us. The important thing for us is, what do I have to do in my inner world and that's our purpose.

Student: Every day we are praying; every day, every time we meet, every morning lesson, after the morning lesson—we are praying every day during the day. How can it be that we—is it not sincere, our prayer? How do we change our prayer to be able to become sincere?

M. Laitman: Can you change your desire through your prayer? I'm asking: After you pray, do you feel that now you have changed and you can now relate to the world, to people, to friends differently? Or is it only for a moment, when you're impressed by the prayer and then it disappears?

Student: Yes, you're right.

M. Laitman: We’ll start to read those excerpts, let’s hope that we can go through all of them and you can also listen to them throughout the day today and tomorrow.

Reading: (29:54) 1. RABASH. Article No. 2 (1990), “What Is the Meaning of Failure in the Work?”

When a person is in self-love, the Tzimtzum [restriction] and concealment are on him, and the upper light cannot shine for him. For this reason, a person can believe in the Creator only above reason, since the will to receive causes him denial.

M. Laitman: To believe in the Creator means to feel the Creator exists and He rules over all of reality, that's the meaning of believing in the Creator. It's a little different than the concept of belief that people typically have.

Reading: (30:33) 1. RABASH. Article No. 2 (1990), “What Is the Meaning of Failure in the Work?”

Thus, the failure that Adam HaRishon had with the tree of knowledge caused us absence of faith. Naturally, from this we come into all the sins. Therefore, the only counsel is to be rewarded with faith, for man to feel Godliness personally,

M. Laitman: Look at what he's saying: What is faith? It's a feeling. It's a feeling. A person should have a personal feeling that the Creator exists and He rules and He…

Reading: (31:29) 1. RABASH. Article No. 2 (1990), “What Is the Meaning of Failure in the Work?”

so he will not need the general public, to have faith from the whole of Israel.

M. Laitman: They believe, just believe without feeling that the Creator is present and is dominating and is directing a person.

Reading: (31:46) 1. RABASH. Article No. 2 (1990), “What Is the Meaning of Failure in the Work?”

Instead, a person must repent to the extent that it is “unto the Lord your God.” That is, he should feel that “the Lord is your God” personally,

M. Laitman: He should feel it. You see how he constantly emphasizes this idea that we have to feel; and if our prayers do not end with a feeling, with a changed feeling, we haven't attained any connection with the Creator.

Reading: (32:34) 1. RABASH. Article No. 2 (1990), “What Is the Meaning of Failure in the Work?”

and then the flaw of the tree of knowledge will be corrected.

M. Laitman: Again.

Reading: (32:45) 1. RABASH. Article No. 2 (1990), “What Is the Meaning of Failure in the Work?”

When a person is in self-love, the Tzimtzum [restriction] and concealment are on him, and the upper light cannot shine for him. For this reason, a person can believe in the Creator only above reason, since the will to receive causes him denial.

M. Laitman: He accepts it like that. He doesn't see, he doesn't understand, he doesn't know. But he accepts this form, that the Creator is there, the force that arranges him, that works on him but He is in concealment. He cannot feel it. He cannot understand it and he can only bestow to Him through this request, the prayer.

Reading: (33:40) 1. RABASH. Article No. 2 (1990), “What Is the Meaning of Failure in the Work?”

Thus, the failure that Adam HaRishon had with the tree of knowledge caused us absence of faith.

M. Laitman: The feeling of the Creator.

Reading: (33:52) 1. RABASH. Article No. 2 (1990), “What Is the Meaning of Failure in the Work?”

Naturally, from this we come into all the sins.

M. Laitman: Since, if we could feel the Creator, of course, we would never sin. We would do everything clearly, naturally, just as Rabash says elsewhere: He who knows that he's, if he's taken something bad, he will feel it in his hand, in his mouth, in everything. Good or bad, would be apparent and the scrutiny would be simple. We would focus only on the good and we would feel it immediately. But, the fact that the good and the bad are concealed and you can't tell, where is the good and where is the bad, here we need a scrutiny.

Reading: (34:50) 1. RABASH. Article No. 2 (1990), “What Is the Meaning of Failure in the Work?”

Therefore, the only counsel is to be rewarded with faith, for man to feel Godliness personally, so he will not need the general public, to have faith from the whole of Israel. Instead, a person must repent to the extent that it is “unto the Lord your God.” That is, he should feel that “the Lord is your God” personally, and then the flaw of the tree of knowledge will be corrected.

M. Laitman: Then when a person feels the Creator over each action, thought, desire, then certainly this will protect him from making any mistakes because he sees the truth. And the truth obligates him to do only the good things, only the correct things; this is called, the correction of the flaw of the tree of knowledge.

Reading: (36:20) 2. RABASH. Article No. 13 (1990), “What Does It Mean that by the Unification of the Creator and the Shechina, All Iniquities Are Atoned?”

All the sins come only from the will to receive for himself, it follows that there is judgment on Malchut. Hence, we must repent to the extent that Malchut will draw near to Zeir Anpin, which is called “equivalence of form” and Dvekut [adhesion].In other words, as Zeir Anpin gives, so will Malchut acquire such a correction, where by repenting, when we say that henceforth, all the actions will be in order to bestow, which is called Rachamim [mercy], like Zeir Anpin, it follows that repentance causes Malchut, who is called “the quality of judgment” prior to the correction, to become Rachamim [mercy] after the correction, like Zeir Anpin. By this we can interpret “Return, O Israel,” meaning that the repentance that a person should make is to make Malchut—who is called “your God,” the quality of judgment—become “the Lord,” which is mercy. This unification corrects all the corruptions that the iniquities caused, creating remoteness between the Creator and the Shechina. It follows that through this unification, all the iniquities have been atoned.

Question (Turkiye 1): (38:26) While striving to notice the bad inclination, is the definition of good or bad determined in the Ten?

M. Laitman: Mainly in the Ten, but in truth, throughout all the different relationships between a person and reality, the Creator. But in the Ten, it's the clearest thing, it's right before our eyes.

Question (Czech Slovak 3): (39:17) What does it mean that if the prayer does not end in feeling, we should continue praying until the feeling comes?

M. Laitman: The prayer is something that takes place throughout the entire path until the end of correction – only it can correct us and bring us to the end of correction. Everything that we have to do is how to establish, arrange our prayer, our plea, our demand, from the Creator in the most efficient way.

Question (Holland 1): (40:07) The article says that, here is a judgment on Malchut and that we must repent to the extent that Malchut will draw near to Zeir Anpin. What is not clear is that we are constantly talking about raising Malchut to Bina. Why should we now draw near to Zeir Anpin. What is the difference, why is it mentioned like this?

M. Laitman: From the point of view of the action, when we wish to rise to Bina, we rise to Zeir Anpin because Zeir Anpin is the combination between the force of reception and the force of bestowal—all the Sefirot of Zeir Anpin. Bina is the totality of the force of bestowal, Malchut is the totality of the force of reception, and Zeir Anpin is the one that includes both: The mix between force of reception, force of bestowal, in different relationships. When we raise ourselves from Malchut to Bina, we are going through these various shapes where the qualities of the receiver combine with the qualities of the bestower in the degrees of Zeir Anpin until we reach the degree of Bina.

Student: We do these scrutinies after we attain Bina, then? Because we never speak about that we raise ourselves to Zeir Anpin?

M. Laitman: No, we raise ourselves relative to Bina, but the degrees that we climb on are the degrees of Zeir Anpin. That's how it's happening in practice; that we cannot connect from Malchut to Bina, there's opposition of form here, disparity. But when we're starting to acquire these qualities that are mixed between Malchut and Bina, in all those of merging of the two, then you say that we're climbing the degrees of Zeir Anpin until Bina.

Student: Perhaps, it's too far now but it's actually in this transition from Malchut to Bina, where we never are in Bina. We are in this faith above reason towards Bina, in this face of Zeir Anpin, we've built the screen, actually?

M. Laitman: It's precisely when we are in Zeir Anpin on the way up to Bina, we are in faith above reason. There is a force of Bina there and a force of reason and we are trying to always be in faith above reason. So, the force of Bina will always be greater than the force of Malchut and according to these degrees, these relationships, we climb. Zeir Anpin is called, Akadosh Baruch Hu, meaning those are names of the Creator that we attain in equalizing the qualities of Bina towards Malchut which is Zeir Anpin. Slowly, we will learn everything in its place, it's not all at once.

Question (Tel Aviv 1): (44:19) We always learn that the approach to the Creator is only through the Ten, He appears between us. What does it mean in Item One, where it says that He will not need the general public and feel it personally?

M. Laitman: The collective is not considered the group, the group is my individual. When I incorporate in it, I begin to discover there, only there, in my tight connection with the friends. To the extent of my adhesion, I feel, I begin to reveal the Creator there, it has nothing to do with the general collective. The collective is what's outside of the Ten.

Student: So, what's personal, meaning the Ten is one body, as one?

M. Laitman: Of course. Are you only asking about it now?

Student: Yes, it wasn't clear from the excerpt.

M. Laitman: Oh, okay. That's your own calculation, sir. Your own calculation.

Reading: (45:23) 3. RABASH, Article No. 4 (1988), "What Is the Prayer for Help and for Forgiveness in the Work?" Twice

Thus, man’s sin is that he did not ask the Creator for help.

M. Laitman: This is what we're asking for forgiveness. Only on this. That we didn't ask the Creator enough to help us, to correct us, to make whatever is needed out of us. We didn't annul ourselves towards Him. We didn't ask Him to do what He should do with us, as clay in the hands of the Maker.

Reading: (46:04) Yom Kippur – The Day of Atonement – Selected Excerpts from the Sources 2021 #3

3. RABASH, Article No. 4 (1988), "What Is the Prayer for Help and for Forgiveness in the Work?"

Had he asked for help, he would certainly get help from the Creator. But if a person says that he asked for help and the Creator did not help him, to this comes the answer that a person should believe that the Creator hears the prayers, as it is written, “For You hear the prayer of every mouth.” If he truly believed, his prayer would be complete, and the Creator hears a complete prayer when a person yearns with all his heart that the Creator will help him.

Question (Heb 10): (47:02) We ask the Creator for many things throughout the day, different things we crave, desires. The question is, the sin is not to ask for the true lack, to bestow to the friends and the Creator?

M. Laitman: Yes, there's nothing else, there is nothing else. When we ask to be connected with the Ten, together, so that from the Ten we'll be able to turn to the Creator and come close to Him, to be glued or cleaved to Him, that's it, there's nothing more than that.

Question (Kyiv 1): (48:02) You said that if the request doesn't end with a change of feeling, then the question is, what kind of feeling?

M. Laitman: That we have done everything in our request and we are certain that what's going to happen to us is that the Creator is going to answer us. We will learn about it, that's how Kabbalists write. How we should feel before the prayer, during the prayer, and after the prayer.

Question (Latin 7): (48:54) How is it possible to always make a request from the Creator? It seems like in our ability, it's impossible; so, are we supposed to do this as long as we try to connect with the friends in the Ten?

M. Laitman: Again?

Student: How is it possible to always make a request from the Creator? Can we ask the Creator all the time when I'm connected with the friends in the Ten?

M. Laitman: You have to constantly try to see how you can approach the Creator through the friends, that's the simple formula; and then from love of friends to love of the Creator, you constantly come to Him in this way. For each and everything that is revealed around you, in you, or around you in the external conditions. In short: Israel, the light, the Creator, Israel is you. When you yearn for the Creator, Yashar-El, or Raita, the light is what appears in the Ten, and Kutubu, who is the Creator. So, you, and they say, Chadhu, as One. You have to do it, you have to make it as one, this is what you're trying to do, and the important part of this doing is in the prayer, the request for the Creator to help you to be in it.

Student: So, this request, if we have to always make the request to be with the friends, so the friends are together?

M. Laitman: Not physically, internally; when you feel that you are together, each one from within his own ego. But you wish to rise above your ego in order to be directed at the Creator, aimed at Him, that's it. I lack some words here, it's clear the words cannot open up this state, but try.

Question (French): (51:35) The Creator created the evil inclination in us, so, why do we need to ask of the Creator and not the other way around?

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

Student: The Creator created the evil inclination in us, so why do we need to ask for forgiveness and not the other way around?

M. Laitman: No, no, we're not asking for forgiveness on the evil inclination, the evil inclination, the Creator created it on purpose. We're asking for forgiveness since we did not ask from within the evil inclination on turning it to the good inclination. The evil inclination is an angel, he helps us yearn to cleave to the Creator. Without it, we wouldn't be able to identify anything, our ego is aiming us directly at the Creator. That's why we're not asking for it, we're not saying about the evil inclination that it's bad. It's only bad because we cannot combine it with the right direction. Since with the evil inclination, with its help – thanks to it – we come to adhesion in the Creator. Without that force of resistance, we wouldn't be able to detect that we are in adhesion with the Creator, that's it. We, as created beings, must include both discernments, always the darkness, light. We have to be there – without one, we cannot feel the other. So, the Creator, when He created the evil inclination, He deliberately created it so by acquiring this evil inclination in its entirety, we can also feel Him as the good inclination, and we can exist between the two. But if it were only the Creator, only the good inclination, we wouldn't be able to identify Him. The feeling of the created being exists in the seam between these two opposite qualities, and all kinds of feelings, discernments, understandings – always between two opposing qualities. And that's where we feel the discernment that I exist, I understand, I feel. You cannot have any feeling unless it's included of darkness and light, good and bad.

Student: I would like to deepen the previous question, please: Let's say I'm Jewish, and I fast, and I understand that the only thing I'm guilty of is that I did not ask. So, then I come to recognition of evil? What prevents me now from asking help? Out of the ego, I just I can't raise the requests?

M. Laitman: The Creator created an opposite desire, a quality opposite to His qualities, that gives the creature the ability to exist between these two qualities. Since then, he can distinguish one from the other. And therefore, the relationships between these two qualities are such that this is how we call it, this is the good inclination, this is the bad inclination. But in a sense, it's not important as long as we have the ability to reach those discernments. And we exist between the two, and our work is to turn also the negative discernment, which is repulsive, it's opposite the Creator into a positive discernment. This is called, the darkness will shine as light, and then the evil inclination will also eventually function as a good inclination, because it's helping us. It increases our good inclination, because we have to overcome the bad inclination. So, we acquire the good inclination with a greater vigor, we turn the bad into good. This is the work of the spiritual Partzuf. That through the coarseness that it has and the screen, he turns himself into a screen and reflected light. And by that, he increases, he grows, he develops the Creator. The Creator exists from within the darkness, He awakens him, he reveals Him to everyone through this reflected light. That's how we work.

Question (Turkiye 3): (57:35) What should we do so that our common request to bestow as a Ten is more effective than the previous request?

M. Laitman: Only to try work on how you wish to reach the one goal together. This will connect you more and will give you a closer status, stature to one another, only by understanding that you have to reach the Creator together. Otherwise, you can't detect him, you can't approach Him, we can approach the Creator when we approach one another. The Ten. The group becomes more and more crystallized, if you will, and by that, it approaches the Creator because there is no corporeal distance. Only connection between the friends, and to that extent, we approach the Creator.

Question (Qazaqstan): (59:06) Help us in that when I pray and ask to replace the evil inclination to the good inclination, there's this deep prayer, but when I hear that the evil inclination comes from the Creator, it weakens my responsibility and the intensiveness of the prayer declines. What do you do?

M. Laitman: Only persistence can help us here, and I understand more and more that the attainment of the Creator is found in growing the connection between us.

Question (Latin 3): (01:00:02) You kind of answered the question: You said before, in lessons before, that there are different levels of prayer. How do we categorize these prayers?

M. Laitman: We're not working with that for now, ask about what we are reading right now. Be more correct, otherwise we won't go through all the verses.

Question (Volga): (01:00:35) In my work, I see that any negative emotion – fear, anxiety – I'm already professionally transforming it to good. But when I start to work, I forget about the work. And the evil or the bad is erased. So, how do you maintain the spiritual work?

M. Laitman: This will come to you gradually, and you'll see that both the evil and the good are in you. You have to work with them in such a way that you choose it, and to have them arrange different relationships in you.

Reading: (01:01:33) 4. RABASH, Article No. 890, “The Sorrow of the Shechina – 2” Twice

“For a sin we sinned against You with the evil inclination” (from the Yom Kippur [Day of Atonement] prayer).

We should ask because all the transgressions come from the evil inclination. We should interpret that the sin is in saying that there is an evil inclination instead of “There is none else besides Him.” If a person is unworthy, he is cast out from above. This comes by clothing in the will to receive, called the “evil inclination.”

This is the meaning of “For the inclination of a man’s heart is evil from his youth,” meaning that the Creator created him this way, since the will to receive is the actual Kli [vessel], except it must be correct.

M. Laitman: Let's go to number 6.

Reading: (01:03:56) 6. RABASH. Letter 34 3x

The days of the ten penitential days are called “days of forgiving and atonement of sins,” so a man will have every opportunity to join in the work of the Creator once more, even though he’s been so remote from the work. And the essence of the work is prayer, since only by prayer can one exit the public domain and enter the domain of the Single one. This is so because when it comes to prayers, great and small are equal. Moreover, one who feels one’s lowness can offer a more genuine prayer from the bottom of the heart, for he knows about himself that he cannot deliver himself from the strait on his own.

Reader: Again, Item Six, Twice

Question (Zafon 2): (01:06:34) How to transform the opposites of good and bad into a whole within us?

M. Laitman: We don't learn about it how to do it within life, meaning in life. It's important for us to learn how to pray to the Creator to help us constantly be aimed at Him with the right requests, that's it. We can change things in our life, as you're asking; we can change everything through the prayer.

Reader: (01:07:14) Can we say that the true sin of the person is with regards to the environment, that he didn't ask enough for the friends, for them?

M. Laitman: That he did not pray to the Creator enough to correct him. Now, in this prayer to correct him, there are additions: How to correct it, with what, the connection with the friends, and so on and so forth, this is true. But the main thing is to be constantly aimed at the Creator and to go down from Him, and accordingly to strengthen our prayer to Him using various means.

Reader: I'm asking because basically, man's choice, where he can go wrong or not is in how much he asks, how much he strengthens his environment.

M. Laitman: His Ten.

Student: Yes, the Ten, so that's the only place to make a sin; also, if he doesn't ask of the Creator this strengthening.

M. Laitman: Right, correct.

Question (PT 13): (01:08:35) We're not asking because we lack the greatness and importance of the Creator. The question is, if the creation of the evil inclination, and what you said, the advantage of light out of darkness, if that goes into greatness and importance of the Creator?

M. Laitman: Yes, everything fits in there.

Student: Is it important for us to understand the importance of creating the evil inclination, the creation of it itself, to get this greatness and importance?

M. Laitman: Yes, but it's all included in it, I said so already; everything is included in that. The main thing is how do we turn to the Creator in order to obligate Him to help us.

Song: (01:09:32)

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Conversations With Kabbalist Dr. Michael Laitman - Permanent Ten also in congress

Conversations With Kabbalist Dr. Michael Laitman - Permanent Ten also in congress

Conversations With Kabbalist Dr. Michael Laitman - Permanent Ten also in congress

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

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