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

Daily Morning Lesson: August 4, 2026

Part 1: Rabash. The Klipa [Shell/Peel] that Precedes the Fruit. Article No. 30, (1996).

Reader: Dear friends, in the first part of the lesson, we will learn a lesson by the Rav from July 30, 2002. It is based on the article "The Klipa (Shell or Peel) that Precedes the Fruit." You can find it in “The Writings of RABASH,” first volume, page 239 in Hebrew. We will read the article together in the Ten. We have 52 minutes for that. Let's start.

Reading: (00:36) The Klipa [Shell/Peel] that Precedes the Fruit

Article No. 30, 1986

In the portion, Balak, The Zohar writes (item 15), “If you say that so the Creator wished—to give the birthright to Israel, this is improper. Come and see: Esau was a Klipa [shell/peel] and Sitra Achra. It is known that the Klipa precedes the marrow, hence he emerged first. Once the Klipa has emerged and was removed, the marrow was found. The first foreskin, which is Esau, is outside. Hence, he emerged first. The covenant, which is the most precious, meaning Jacob, appeared next. Therefore, Esau’s early emergence does not regard his birthright, for he is a Klipa and foreskin, completely worthless compared to the marrow and the covenant. He only emerged first for the reason that the Klipa precedes the fruit.”

We should understand why he needs to answer. After all, our sages have already answered this question (introduced by RASHI in the beginning of the portion, Beresheet [in the beginning]): “Rabbi Yitzhak said, ‘The Torah should have begun from, ‘This month is to you…’ which is the first Mitzva [commandment] that Israel were commanded. What is the reason that it begins with Beresheet? It is because ‘He has made known to His people the power of His works, to give them the inheritance of nations,’ so that should the nations of the world say to Israel, ‘You are robbers, for you have conquered the lands of seven nations,’ they will tell them, ‘The whole earth is the Creator’s. He has created it and given it to whom He chooses. At His will he gave it to them, and at His will He took it from them and has given it to us.’’”

The same applies with the birthright. First He gave it to Esau, then took it from Esau and gave it to Jacob. We cannot say that birthright is not the same as lands because a land can be sold and given, while birthright is about facts, meaning the one who was born first is called “firstborn,” and it cannot be changed. And yet, we see that birthright can also be sold, so we can say that it can be taken from one and given to another. Otherwise, how could Jacob buy his birthright from Esau, as it is written, “and he sold his birthright to Jacob”?

From this we see that birthright is similar to a land, which can be given. Thus, what does this answer that he gives here imply to us, that since a Klipa precedes the fruit, being born first does not count as having the birthright?

To understand the matter we must first know what is a Klipa, what is marrow, and what is the foreskin, for he calls Esau by the name “foreskin,” and what is a covenant, for he calls Jacob by the name “covenant.” First we must state the purpose of creation. Afterwards we will be able to explain what is primary and what is not secondary, so as to know the matter of fruit and Klipa, which must precede the fruit. What is this necessity, which implies that it cannot be otherwise?

It is known that the purpose of creation is to do good to His creations. For this reason, He has created a creature existence from absence, so that this creature could receive the delight and pleasure that He wants to give them. That creature is called a “will to receive in order to receive.” It follows that we can only speak of something that has a desire to receive, or it is not regarded as a creature of which we can speak. A creature is called Kli [vessel], and there is no light without a Kli. This means that we can speak of light only when it is clothed in a Kli.

However, there isn’t this Kli, called a “desire to receive delight and pleasure,” “reception,” once the correction called “equivalence of form” has been made, so as not to have the bread of shame. It is known that there is shame when one must receive something, as our sages said about the verse, “Chrome gorges for the sons of men.” When a person is compelled to receive from people, his face changes and becomes as chrome. This is why there was the correction called “Tzimtzum [restriction] and concealment,” to receive pleasure only with the intention to bestow.

It follows that we should discern two things: 1) This most important is the Kli, called “desire to receive the delight and pleasure.” Without this desire there is nothing to speak of. However, the Sitra Achra and the Klipot [plural of Klipa] extend from this discernment. The order of the cascading of the worlds comes to us as root, meaning that from this point extends open expansion with all the evil. It is as the ARI said, that the Tzimtzum is the root of the judgment, meaning that by this there was a Tzimtzum not to receive in order to receive, but only in order to bestow. The order was as explained in The Study of the Ten Sefirot (Part 1), that initially, the Tzimtzum was voluntary, meaning that there still wasn’t the prohibition on receiving. Afterwards there was a prohibition on receiving, but there was still no one who wanted to receive in order to receive. That is, there was still no one who wanted to breach the prohibition of the Tzimtzum. However, through Tzimtzum Bet [second restriction], a new entity was born—someone who wants to receive in order to receive, though there were still no Klipot.

The Klipot were born after the breaking of the vessels that occurred in the world of Nekudim, but there was still no structure of them. Rather, at that time the Klipot were called “Vav and a dot,” and there was still no structure of worlds in them. Only after the sin of Adam HaRishon with the tree of knowledge, when the Levushim [dress/clothing] fell into the Klipot, the Klipot received the structure of four worlds like the Kedusha [holiness/sanctity], and they are called “the four worlds ABYA de [of] Tuma’a [impurity].” This is the matter presented in the “Introduction to the Book of Zohar” (item 29): “Know that our work during our seventy years is divided in four:

The First Division is to obtain the excessive will to receive without restraints, in its full, corrupted measure from under the hands of the four impure worlds ABYA. If we do not have that corrupted will to receive, we will not be able to correct it. Thus, the will to receive imprinted in the body at birth is insufficient. Rather, it must also be a vehicle for the impure Klipot for no less than thirteen years. This means that the Klipot must dominate it and give it of their lights, for their lights increase its will to receive, for the fulfillments with which the Klipot provide the will to receive only expand and enhance the demands of the will to receive. If one does not overcome it through Torah and Mitzvot, and purifies the will to receive to turn it into bestowal, one’s will to receive expands throughout one’s life.

The Second Division is from thirteen years onward. At that point, the point in the heart, which is the posterior of the Nefesh of Kedusha [holiness/sanctity], is given strength. Although it is dressed in his will to receive at birth, it only begins to awaken after thirteen years, and then one begins to enter the system of the worlds of Kedusha, to the extent that one engages in Torah and Mitzvot. The primary aim of that time is to obtain and intensify the spiritual will to receive. Hence, this degree, which comes past the thirteen years, is deemed holiness. This is considered the holy maid who serves her mistress, which is the holy Shechina [Divinity], since the maid brings one to Lishma [for Her sake] and he is rewarded with the instilling of the Shechina. And the final degree in this division is that he will fall passionately in love with the Creator, as the poet says, “When I remember Him, He does not let me sleep.”

Now we can understand what is Kedusha and what is Klipa. Kedusha comes from the words Kodesh Lehashem [dedicated to the Creator]. It means that it does not belong to us, meaning that it does not belong to our domain, but that we dedicate it to the Creator. That is, he takes it out from the domain of laypeople and admits it into the domain of Kedusha. However, it cannot be said that he admits it into the domain of Kedusha if it was not previously in his domain, and then it can be said that he has taken it out from his own domain and admitted it into the domain of Kedusha.

Therefore, a person must first be in the domain of the Klipa until the age of thirteen years, as it is written in the “Introduction to the Book of Zohar,” at which time he feels that he has his own authority because the Klipa, called “will to receive in order to receive,” is called “disparity of form,” which separates him from the Creator. This matter of vessels of reception that one acquires while being under the domain of the Klipa until the age of thirteen years lets him feel that he is the landlord, meaning that he can do whatever he wants because he does not feel any authority but his own.

For this reason, when he is told, after thirteen years, that now is the time when you must annul your authority, and say that there is only the authority of the Creator, he begins to think and contemplate, “Why do I need to annul my authority and say that only the Creator is the landlord and I am His servant, and I have no possession, but as our sages said, ‘He who buys a servant buys his master.’ That is, I need to serve the Creator so as to bring Him contentment.”

At that time, man’s body, called “will to receive,” makes a strong argument: “First I must believe that there is a connection between the Creator and the creatures, and then I must see that it is worthwhile to believe that the Creator is the owner. But for this I must annul my authority and see only that there is contentment to the Creator. What is my gain in this?” However, he understands—once he believes that there is a connection between the Creator and the creatures—meaning that all He wants is to do good to His creations, and all that he needs to see in this state is how the Creator serves him. That is, the Creator is the servant and man is the owner. He is the owner and the Creator must serve man, for man is the master and the Creator is the slave.

However, when a person is told that he must know that the truth is that the Creator is the landlord and we, creatures, have no say in the world, and whether we accept His kingship over us or we are secular who do not want to assume His kingship, nothing helps us. He does what He wants, and the creatures must obey His orders against their will, as our sages said (Avot, Chapter 3, 20), “Man’s debt is collected whether willingly or unwillingly.”

It follows that even if one does not agree to what he is being told, the fact that he does not want to believe does not change reality—that the Creator is the landlord and does what He wants. However, a person cannot see the truth, and this is why we do not want to believe.

But when a person does not believe it, he cannot take upon himself to be a servant of the Creator, meaning believe that the Creator is the master and we are His servants. Rather, this applies specifically to those with faith.

However, this is not real faith. There is a type of people who believe that the Lord is the Creator and that He has created the world with a purpose called “to do good to His creations.” They also believe that the Creator has commanded us through Moses to observe the Torah and Mitzvot, that He has given us, but believe all this for profit, meaning that He will pay us for exerting in the work of keeping Torah and Mitzvot. They have what to rely on, as our sages said (Avot, Chapter 2, 16), “If you learned much Torah, you are given a great reward. You can trust your landlord to pay for your work, and know that the reward of the righteous is in the future [implying the end of correction].”

We therefore see that there is the matter of believing in the Creator and in His law, and keeping every single Mitzva, slight or serious. However, it is all measured by profitability, which is in order to receive reward, called Lo Lishma [not for Her sake]. However, we must remember what our sages said, “From Lo Lishma we come to Lishma.” Thus, this is already regarded as a degree of Kedusha. But when one is told, after thirteen years, that now is the time when you must annul your authority and say that there is no other authority in the world, and you are nothing but a slave serving the master not in order to receive reward, the body resists it. At that time the main work begins, since it is against nature.

Therefore, a person must believe above reason and tell his body: “You must know that you cannot work in bestowing contentment upon the Creator without any reward, since you were born with a nature of wanting to receive, and that nature is necessary, for only this is the whole creation, as it is known that only the will to receive, called ‘craving and desire to receive pleasure’ is called ‘existence from absence.’”

It therefore follows that we are called “creatures” precisely pertaining to the will to receive, which we can call “creation.” This desire is found in all the degrees and worlds of Kedusha. However, in Kedusha, this will to receive is corrected with a correction of intention to bestow. It follows that the basis is the will to receive, and the difference between Kedusha and Tuma’a and between life and death is only in the intention.

This means that if the reception is in order to bestow, it is called Kedusha, since it is equivalence of form. Equivalence of form is called Dvekut, as our sages said about the verse, “And to cleave unto Him.” They interpreted, “cleave unto His attributes: as He is merciful, so you are merciful,” and for this reason he is adhered to the life of lives. It follows that life extends to him from above.

But if he cannot place the intention to bestow on the act, then he is in disparity of form from the Creator, since He is the giver, and the creatures want to receive. For this reason, they are separated from the life of lives, and naturally have only death. This is called Klipa, although it comes in the basis of creation. Otherwise, if there is no will to receive there, there is no one to speak of. And yet, if there is no correction of bestowal over it, it is called Klipa, Sitra Achra, “angel of death,” etc.

According to the order of correction, we see that first there must be a desire and craving to receive the pleasures, and then we say that we must know that we must not receive with the intention of self-love. And although there is a great desire to receive the pleasure, I must still overcome the lust and work with myself in such a way that I want to receive the pleasure provided I can aim the reception I will receive now only because the Creator wants me to receive the pleasure, and this is why I am receiving, since I want to please the Creator.

He has already cancelled his own authority, meaning he does not want to receive anything inside the Kli called “self-love.” But since the Creator wants him to receive, he says, “Now I want to receive delight and pleasure because the Creator wants it, and I want to satisfy the Creator’s will.” Therefore, now he receives the delight and pleasure.

But in order for man to achieve this degree, regarded as “His only desire is to bestow contentment upon the Creator,” here begins the real work, since there are two discernments to make in matters of work: 1) The act. It is difficult for us to relinquish pleasures, regardless of the kind of pleasure. Take, for example, the pleasure of rest. When a person must go to work in order to receive a salary, he goes to work in construction or in a factory, so it is certainly difficult to relinquish the pleasure of rest. But since he will suffer more if he has nothing to eat, he relinquishes rest and takes upon himself labor, since by this he will achieve a greater pleasure.

In what is it great? He gains two things here: not suffering from not having anything to eat, or the suffering of shame when he has nothing to wear. Also, he will have the pleasure of eating and the joy of having nice clothes. This is not so when he relinquishes the pleasure of rest but does not suffer at not having rest, although we can say that when he relinquishes rest he feels suffering of sleep, besides missing the pleasure of sleep. Also, when he works, we can say that in addition to relinquishing the pleasure of rest, he also has the suffering of movement. It is especially so when one is doing physical work—he suffers during the work, as well.

However, this suffering is not like the suffering one feels when he is hungry, or when he must be with people in a place of celebration, such as a Brit [circumcision ceremony] or a wedding, and he has nothing to wear. This makes it easier for him to give up the rest and assume the trouble of labor, since we see what everyone does—giving up rest and going to work. Thus, the suffering from not having must be harder.

The same applies when a person is told, “Give up the rest and start working in Torah and Mitzvot.” He immediately asks, as in corporeality: “What will be my reward for giving up rest? I want to see the profit.” Maimonides says about this (end of Hilchot Teshuva): “Your reward will be in this world and in the next world, and you will be saved from affliction and from every misfortune.” At that time he can believe what he is told and keep Torah and Mitzvot in practice for the Creator. That is, by keeping Torah and Mitzvot, he is aiming to what the Creator has commanded us through Moses, and in return we will receive reward for our labor and toil of relinquishing many pleasures that the Torah has forbidden us. In return, we receive reward, just as those who work at a factory or in construction, because we are paid.

The same applies to spirituality. That is, we work for the landlord. It is not that he is the owner of some factory. Rather, we believe that he is the owner of the entire world, and we work for Him. We are told, “Give up the job you have for a small company that pays you very little, and work for the big boss, the owner of the world.”

However, this brings up the question: “Why is everyone not working for the owner of the world?” The answer is simple: They do not see an instantaneous reward. Rather, they must believe in the reward—that we will receive when the work is done. For this reason, not everyone can believe in the reward. Hence, since the reward is doubtful and we must believe that in the end we will be paid, not many people want it. Because normally, people work for a guaranteed reward and not for a questionable one, there is a big difference between corporeality and spirituality. However, we must know that the only difference is that here in spirituality, the reward is not instantaneous, but we must believe. This is the only difference.

However, we see that people come and want to keep Torah and Mitzvot, although the whole time until they came they were among secular people, and they come and say that they want to repent. When they are asked about the reason that they want to change the way that they were used to, they say that they no longer find meaning in life, meaning in self-love. Because he (a person) does not have anything to receive and put into them (into his desires of self-love), since he has nothing to give them (to the desires of self-love), therefore he wants to keep Torah and Mitzvot.

He has heard that one can receive pleasure from Torah and Mitzvot, so he will have something with which to delight his will to receive. That is, as long as he sees that he can nourish the will to receive with corporeal pleasures, he has no need to change his way. But if he hears that there is a matter of faith, and that there is a master who leads the world, who did not create the world for no reason, but rather for some purpose, and the goal is called “to do good to His creations,” when he hears this, if he is dissatisfied with corporeal pleasures since he cannot find the meaning of life in them, for which it is worthwhile to live and suffer in the world, since each one is suffering according to his degree, so when he hears that there is a place where there is something that illuminates something in life, he can come out of the corporeal pleasures, although we said above that in corporeal pleasures he does not need to believe. But in spirituality, he is in doubt, and must believe that in the end, the glory will come, meaning that in the end he will receive reward. But since he is dissatisfied with corporeal pleasures he can shift to the side of Kedusha and observe Torah and Mitzvot.

However, when one is immersed in corporeal lusts and finds satisfaction in them, even if temporary, and then he sees that he has no satisfaction, he is already as an infant captured by idol-worshippers, and he is powerless to emerge from their control.

However, even after such people take upon themselves the burden of Torah and Mitzvot, sometimes corporeal lusts awaken in them, and then the work is difficult for them. However, we must know that the fact that corporal lusts have awakened in them, meaning that they are beginning to feel flavors in them that they did not taste before, and also all those people who grew up with religious upbringing, who have been keeping Torah and Mitzvot since childhood, when they begin to do the work of bestowal there awakens in them greater taste for corporeality than when they first began to engage in work of bestowal. It is as our sages said (Sanhedrin, p 75b), “Rabbi Yitzhak said, ‘Since the day when the Temple was ruined, the taste of intercourse was taken away, and given to transgressors.’”

We should interpret “Since the day when the Temple was ruined” to mean when the Kedusha in man’s heart was ruined. “The taste of intercourse was taken away”: The term, “intercourse,” incorporates all the pleasures. “And was given to transgressors”: This is perplexing. Why do transgressors deserve to feel pleasure in corporeal things more than those who are not transgressors? It is as if they deserve the reward of feeling more pleasure than others for committing transgressions.

To understand this we need to see what is customary in the world. If a person can hire a person for a low salary, he will not pay him more. Indeed, every person strives to have workers who will work for them and do everything he asks while paying him less. It is irrelevant to say that he will pay him more than the worker asks. It follows that when speaking of the work of the Creator, when the evil inclination comes to a person and tells him, “Breach the Mitzvot of the Torah,” the person tells it, “What will you give me?” Then the evil inclination tells him: “In return for obeying me I will give you, for example, two hundred grams of pleasure.” So he tells it, “For two hundred grams of pleasure I do not want to breach the Creator’s commandments.” Then the evil inclination must add another hundred grams until a person can no longer pass up such a delight and must obey the evil inclination.

It follows that to the extent that a person appreciates the sin, to that extent it is difficult for one to breach the Mitzva. And since it is difficult to breach the Creator’s commandments, and there is a rule that for hard work you must pay well, hence, to the extent that it is difficult for him to commit the transgression, to that extent the evil inclination must give a great reward, meaning a great pleasure in return for the transgression. But when it is not so difficult to breach the Creator’s commandment, the evil inclination does not need to give him such a great reward.

It therefore follows that secular people, who do not keep Torah and Mitzvot at all, do not feel that they are committing any transgression, as our sages said (Yoma, 86b), “If a person commits a transgression and repeats it, it becomes to him as permitted.” Thus, the evil inclination does not need to give them a taste for the transgression, since it is not difficult for them to transgress so as to need payment in return for breaching the Mitzvot. This is why they do not feel a great taste in the transgression, since he always finds workers who want to work for him, so he does not need to pay them with great pleasures.

This is not so with people who do not wish to commit transgressions, who feel during the act that they are going to commit a transgression and it is difficult for them to do it. Because of it, the evil inclination must let them feel a great flavor in the transgression, or they will not listen to it and keep its orders. Hence, it must pay them with great pleasures.

By this we can interpret the words, “Since the ruin of the Temple.” That is, when there is no work of Kedusha in man’s heart, “the taste has been taken away,” meaning the general taste of pleasures, called “intercourse,” “and was given to transgressors,” meaning that as long as one feels that he is committing a transgression, he feels the flavor. But “If a person commits a transgression and repeats it, it becomes to him as permitted.” Then the evil inclination no longer gives him pleasure, since he is working without any reward because he feels no heaviness in committing the transgressions.

Therefore, the orthodox have a big mistake in thinking that the secular enjoy corporeal pleasures. Because they are serving the evil inclination without any reward, since their whole vitality is their objection to religion and they do not have the pleasures that the religious think because the evil inclination does not reward for nothing.

Therefore, do not be surprised if a person sees that when he has begun the work of bestowal he has received more pleasure for corporeal lusts. It is not because he has suffered a descent. On the contrary, because now he does not want to receive in order to receive, but wants only to bestow, when the evil inclination comes to distract him from the work of bestowal it gives him a greater taste for corporeal pleasures so he will listen to it and will not be able to overcome his will to receive.

But before he has begun the work of bestowal, when he engaged in corporeal lusts, he did not have such a great desire for corporeal lusts, since he was engaged in corporeal lusts without much pleasure. But now that he has begun the work of bestowal, if he does not feel a great taste, the evil inclination will not be able to do anything because he will not listen to it. It follows that to the extent that one moves away from self-love he begins to feel greater taste (in corporeal lusts), since otherwise he will not obey it (the evil inclination) at all.

It therefore follows that one need not be alarmed if in the middle of the work he receives a passion for corporeal lusts, even if previously he did not have such lusts. But now, because he needs to constantly correct the vessels of reception, it means that the greater the pleasure, the greater is his desire. When he corrects the desire, meaning overcomes it, each time he sorts out a desire called Kli, by taking it out of the Klipot and admitting it into Kedusha. For this reason, each time he is given a greater lust.

However, each time he should pray to be given strength from above to overcome this Kli, called “desire.” This is called “correction of the Kelim at the root of his soul.” These Kelim that he must correct, (their correction) begins from the Kelim, meaning from a desire to receive corporeality, and finally comes to correcting the Kelim, meaning the desires for reception of spiritual things. And he must ask the Creator to give him the force of the Masach [screen] over all of them, meaning the assistance from above, as our sages said, “He who comes to purify is aided.”

Now we shall come to clarify what we asked, 1) about what the holy Zohar explains, that he gave the birthright to Jacob although Esau was born first. It explains that Esau is a Klipa, and this is why he came out first and Jacob emerged next. It is so because the order is that the Klipa precedes the fruit. We asked, “But there is a simple answer, as RASHI presents in the beginning of the portion, Beresheet [In the beginning], as it is written, “‘He has made known to His people the power of His works,’ so that should the nations say, ‘You are robbers,’ they will tell them, ‘The whole earth is the Creator’s. He has created it and gave it to whom He chooses. At His will he gave it to them, and at His will He took it from them and has given it to us.’” Thus, he adds another reason here.

2) Why must the Klipa precede the fruit? With the above said, it is simple: since the Creator created the world and Creation is only a Kli. It is known that the light is not considered Creation, but rather “existence from existence.” Therefore, it cannot be said that He first had to create a correction for Creation, before He has anything to correct. That is, first He created the Kli, called “will to receive,” and then a correction called “Tzimtzum [restriction] and concealment” emerged on that Kli. Afterwards there extended to the lower ones the discernment of “the nations of the world,” which is the will to receive in order to receive, namely a Kli without correction. A Kli without correction is called Klipa.

Therefore, it cannot be any other way because it is impossible to correct something that has not been born in the world. It follows that by saying, “He created it,” it means that He has created the world according to the applied order, meaning that first emerges a deficiency, and then it is possible to correct the deficiency. Hence, according to the rule of root and branch, the receiver in order to receive must emerge first, which is the opposite of the Creator, meaning disparity of form, called “nations of the world,” as it is written in the holy Zohar, “Among the nations of the world, all the good that they do, they do it for themselves.” This is called a “Klipa that precedes the fruit,” meaning that the Klipa is considered that which is unfit for eating because the abundance enters the vessels of reception after the correction of the Tzimtzum.

But afterwards comes the correction called “in order to bestow,” which is regarded as Jacob. This is called a “fruit” because now there is a correction on the will to receive: to bestow contentment upon the Creator. Now it is possible to eat fruits since there is equivalence of form here between the light and the Kli, and then the Kli is rewarded with fruits. But concerning the Sitra Achra, the holy Zohar says, “Another God is sterile and does not bear fruit.” This is why it says that Jacob is called “covenant,” where making a covenant means that there is equivalence between them. It is as it is written, “For it is a token of an everlasting covenant between Me and the sons of Israel; it is an everlasting token.”

It follows that the answer that Rabbi Yitzhak gave, because it is “the power of His works,” is the same answer that He has created it according to the order that the Klipa precedes the fruit. The branch and root come out, where the Klipa must come first, which is receiving in order to receive, and then emerges the correction, which is Israel or Jacob. It follows that when it says, “He took it from them and has given it to us,” it is to correct, since such is the order.

Reader: Now we will go to the lesson.

M. Laitman: (51:17) We read the article. We read the article "The Klipa that Precedes the Fruit," from “Rungs of the Ladder,” portion “Balak.” What does it mean, the shell that precedes the fruit? We are in a point opposite the purpose of creation. There isn't a worse point, a more distant point from the Creator. From this point we need to scrutinize this point and feel where we are in truth, since we are now unconscious. To feel truly where we are, this begins from the barrier and above it.

However, our work begins, nevertheless, from the recognition of evil in our current state. And when a person begins to work in it - it doesn't matter if he received a religious background, if he's secular, it doesn't matter if he's wise, if he's learned, if he's not so learned, if he's developed more or less emotionally, intellectually, psychologically - after a while, the surrounding light begins to work on him, and then man begins to feel himself against the surrounding light. Meaning he begins to feel his will to receive that is opposite from the surrounding light, according to each and every quality and desire. And then there's a split in him.

On the one hand, he feels godliness, a little bit through the illumination of the surrounding light. He doesn't feel it, but he feels a certain outcome, a certain feeling of what spirituality can be, the way he imagines it to himself. Certainly, it's very distant from true spirituality, true spirituality is a billion times greater than what he can imagine.

Nevertheless he feels something, and together with that feeling, he also feels who is he and what he is, and how opposite he is, and this gap between the feeling of spirituality and the feeling of himself keeps growing. And a person thinks only out of a feeling. We are feeling creatures. Our intellect, our mind is only in order to decipher the feeling. Our mind was built to take advantage of what we feel to fulfill better the will to receive. The will to receive is the created being. The mind is an auxiliary system- how to fill the will to receive.

Therefore, a person who feels bad the intellect can barely help here. It's true, he needs to tell himself, "Well, what I feel is because I see the truth now, and before I did not see the truth." But all these wise things will not, don't really work.

M. Laitman: (54:54) The feeling is in control, and in truth a person needs a great deal of experience, a long time, in order to accumulate and to reach the true conclusion, so he would not be impressed from the falls emotionally but will take them in a beneficial way and will work with the descents with the understanding that the more he advances to be a servant of the Creator, he sees the evil in himself, he sees himself weak.

And certainly the things that he, even when he started to study Kabbalah, he was such a fan of spirituality that everything was, nothing was worth anything except for spirituality. And ultimately, what did I think, what did I come to? Every beginner student comes to me and says, "Well, finally, this is what I wanted my whole life." He begins to study, and six months later you can see that it's not what he wanted his whole life, that there are other things he wanted, and now it's clear why. Because the will to receive grows. You open it up and you begin to show to a person all kinds of temptations, and they pull him in all sides through these beastly pleasures that they show him.

In truth, with all these beastly things, he begins to feel greater pleasures than what he ever received in the past. This is during certain times, not during the ascent but during the descent. And that is because they wish to grow in him the point in the heart, so it will grow to include all ten Sefirot, and this is the path.

Therefore, we learn that the lights shake the vessels, the light builds the vessel, gives birth to the vessel. Same here, the same thing is here: the light, the surrounding light that shines onto the point, shakes it and makes it into a vessel, until there will be a true vessel and ten Sefirot. And the work of man is to be an observer, to witness what the light is doing with him, to agree with this work, to feel it correctly, and to decide, to determine the correct attitude to what we call a sin, a commandment, Mitzvah, and not to be alarmed by the feeling of becoming more remote.

And gradually he acquires new definitions, different definitions: what is a sin, what is a transgression, what does it mean in order to bestow to the Creator. It doesn't relate to beastly transgressions so much, but instead to what can bring him to the connection with the Creator. Therefore, he's happy when uncorrected vessels rise within him, and when he sees that he is rewarded each time with correcting, or at least even recognizing greater vessels, because it's a sign he's growing stronger and bigger.

Meaning, each time a person receives a descent, he has to be grateful for being rewarded with the Creator opening up for him another uncorrected vessel and another uncorrected vessel from inside his soul, since he probably did do the work and he deserves it, as Baal HaSulam writes in the letters that a concealed corruption has no hope.

Since if a person did not get a vessel to open up in him, then who knows when it will open up. Whereas if it did open, it's a sign that in this lifetime, in this incarnation, meaning in the current state he's in, until the next ascent and descent, he will be able to correct it. That's why we need to rejoice about the wicked that are revealed and to try quickly through the study to determine that they are evil, that these are deficiencies that separate us from the goal, and then to relate to them in a way that will be beneficial toward the goal.

Question (Petah Tikva Center): (01:00:27) Why doesn't Maimonides write that your reward will be in this world and in the next world, and he doesn't write it will be in the next world?

M. Laitman: The reward in this world or the next world - the reward is, well, we learned that there's nothing besides lights and vessels. So the reward in this world means, that I now correct the vessels, and the next world is that I prepare them to be filled after I pass the barrier. "The reward of the commandment is in this world," it's written. What does it mean? There's a reward for the commandment that you receive here, and there's a reward that you receive for the commandment when you advance on the spiritual degrees. There's a reward that you receive after the end of correction. It depends on the reward.

The true reward for the commandment can be received in a true vessel of the will to receive, and it's corrected after the stony heart, only after the end of correction. Here, in this world, the reward comes to the place where it's written, as it's written, "Until He doesn't let me sleep because I'm lovesick," a desire for the Creator in order to receive. We're not talking about Lishma yet, only Lo Lishma, but a great Lo Lishma from which I can jump across the barrier and acquire the smallest Lishma, for Her sake.

Then after the barrier, the reward is the first degree after the barrier, the degree itself is called reward and punishment. Then a person, according to his feeling, scrutinizes his vessel, and with every action he does in order to bestow, he receives an instant result called reward, whereas now we cannot determine that this is so.

So each time reward and punishment, these things change according to a person's understanding. The truth is he always receives a reward, but sometimes this reward appears to him as punishment, and sometimes, other times, this reward appears as actual reward. So who knows what is right, or if it's the other way around. Do you get it? These things change. For us now, for our state before the barrier, we simply need to believe that everything we receive is indeed a reward, because if a person studies and arranges his daily schedule in such a way that everything ultimately revolves around his process of walking toward the purpose of creation, then everything that comes to him on this path actually benefits the goal.

He has a personal account with the Creator, a personal calculation, and not the general calculation as for all of humanity. What's the difference? The difference is that humanity receives states in a general way. The general nation or all kinds of groups, all kinds of things, not that a person receives them individually. They rise more, they descend more all these states. For them your see how on the outside how they're all impressed by one thing, they all descend from another thing, and so on and so forth, whereas with us, we begin to have this impression, meaning ascents and descents, or a certain relationship, and the relationship is already aimed at the Creator.

So, he comes out of this definition of the general mass, and it becomes something personal. It's not general providence, but personal providence, a personal connection with the Creator. And then the ascents and the descents are personal, as they are arranged to bring a person to the goal. From that a person needs to feel that he is in the correct states, no matter what they are.

Question (Petah Tikva Center): (01:05:06) Why is it that in the stage of preparation, in general, what we have to do is actually to enlarge only the desire for spirituality, which is a theoretical kind of desire? Why other desire..

M. Laitman: When you break it down, we are simply a box with five openings. Through these five openings, information gets in, and it enters into the center of our pleasures, our vessel, our spiritual vessel. What we can discover inside of us, inside our brain, is electrical activity, chemical activities. And ultimately, where is the pleasure itself? We know that if we apply pressure in a certain area, we apply electrical potential, then a person feels pleasure. Not only a person, also a monkey, it doesn't matter who.

But what is pleasure? How, from these chemical reactions, electrical reactions, how can that become a feeling? This we don't know. This is found in the other half of creation, in the will to receive. And the transition between, from one to the other, is something science cannot arrive at. Meaning, they can see the transition.

Let's say, that there's a barrier, there's a partition, and beyond the partition, there's a desire. And you cannot work cleanly, purely, with the desire itself. This belongs to spirituality. The spirituality of the shell, of holiness, it doesn't matter, but spirituality. Meaning, it's not the clothing, but it's a spiritual category already. Other than these five openings through which you receive a certain influence, and which you decipher as pleasure or pain, there's another opening called the sixth sense, a point in the heart, through which what comes to you, and to me.

To a person is also information, except it's information that is not clothed in external clothing. I don't get it through food or something, or even through electrical stimulation, where in place of food I can actually touch a point in the brain, and then I'll think that I'm now eating a steak. There is such a thing. So, if it's the surrounding light, there's no such thing. The light works in a way that it's naked, let's put it this way. It has its own clothing, but its clothing is a spiritual clothing as well. And that too arrives at the center of pleasure. And in that instance, I receive two types of pleasures: pleasures from this world, and pleasures from what we call the spiritual world. And then I have to prefer one over the other.

If, throughout these all kinds of actions, exercises, let's say, I come to a state where I only expect a pleasure that will come through the sixth sense, and the pleasures that I will receive through the five senses are not attractive to me...Although, as we read it in the article, they constantly increase the pleasures through the five senses. And how? And what pleasures specifically? The most beastly pleasures, right? Pleasure from touch. You have sight and hearing, scent, taste, touch - beastly pleasures. Sex, right? They say, it's called, in general, this is the pleasure of touch, the beastly, the most beastly pleasure, the closest seemingly, right?

If I feel, if I prefer the spiritual pleasure that's more abstract over all the beastly pleasures that are, that they increase a billion times more than what a regular person feels — and it doesn't matter if I'm religious or secular. If I'm on this, doing this work, then I come out of the realm that belongs to the inanimate. If I were a secular inanimate or a religious inanimate, it doesn't matter. If I came to a state where I wish, I want only the surrounding light, it's a sign that I have a strong desire for it. It's incorrect, it's correct, not in order to bestow, but it's a desire to Him alone. This is called lovesick; until it doesn't let me sleep. If I come to that, I'm ready with my vessel, the maximum preparation before the barrier.

M. Laitman: (01:10:35) Now what else is missing with this vessel? What's missing is a screen. I cannot do the screen by myself, that's something the light does. If I have a good will to receive, a big one, right? In order to receive, they give me the screen, and I become the smallest spiritual vessel, because after all, my biggest desire for the surrounding light, that can be below the barrier is the posterior of the first degree above the barrier, whose posterior descends into this world.

There's also work in order to bestow above reason, but nevertheless, what I said, it's clear, okay? Look, altogether, it's not that we're not given to see more. We can see in those same vessels that we're correcting. It's not that you… we have as if a certain perception that I can see much more than what I'm capable of seeing, and it's not correct. You understand? There's no hocus-pocus here. All these magicians can do for you, you know, they're like Copperfield and all those other ones. You understand? Behind all that, you see that they themselves, it's very smart how they do all these things with all kinds of technologies, but there's no such thing that is truly called magical, kind of magician.

There's no such thing, because a person sees according to one's corrections. So you can, I want to jump from here to another planet. I want this. You can want, as if. If you truly want it, and that desire were only a real desire, as it should be ready for that, you would receive a correction upon it and do it. Rather, you're talking and you don't want, it's just speaking. So we need to distinguish.

Spirituality is called desire, a desire that is certainly in the heart, and according to this desire, a person works and receives, and not that it seems to him. That's why sometimes we have this kind of despair always, and things that we're thinking, and in short, there are things that… what is assumed and what there is, really. That's because we don't understand our heart. If we were to understand exactly our desire, there would be no disappointment. We'd know where we are, what we have to come to, what to do, and everything would be clear. So altogether, our entire study is actually a process of self-awareness.

And when I get there, I feel my vessel and what's in it, and what's in it, what's there, I start to reveal in this Kli that there can only be one thing: Boreh- the Creator. Only that can be revealed in my vessel. To the extent in which I don't feel the vessel, then in place of the Creator, I feel all kinds of other phenomena, imaginary pictures. You understand? When I enter spirituality, I don't feel those. I feel according to my corrections that the Creator is filling my vessel, my soul, and then this entire world you begin to see us in the imaginary world.

Question (Petah Tikva Center): (01:14:42) But still, it's not clear if pleasure enters that pleasure center. So, with corporeal it's clear. And spirituality seems like it's a lot more and more intense, or is there an essential difference between them?

M. Laitman: There's but one pleasure center. Only the whole difference is to what volume it has. Very simple. And it's not important what to enjoy from. Everything enters — meaning, what does it mean, it's not important? It all enters into that center, to that same feeling of pleasure. If we speak about the pleasure in order to receive. If we're talking about the pleasure with the intention in order to bestow, it's also felt in that same pleasure center, only in connection with the giver of the pleasure, which is called Ohr Hozer, or reflected light.

Student: What does it matter to me?

M. Laitman: What does this matter to you? It matters to you very simply, because the Creator created only one Kli, the desire to receive. He didn't create one Kli to be in this world and another Kli in another world, etc. One Kli. And now that you feel in this Kli, what conditions, that only changes, then you feel just like you're now feeling that you're in this world. Also in this world, there's a certain ladder. And that's it. If you reach the spiritual state, then you'll also feel this world. And with it, you will also feel the spiritual world. What's the difference? Pleasure center is the same pleasure center. But the thing is that just like now you can be impressed by several kinds of pleasures, then too you'll be impressed by several kinds of pleasures. You'll also be impressed by spirituality and also corporeality.

Meaning, these are different clothings upon that same source of light. The clothings which dress the light, the corporeal clothings, are what make our world an imaginary world. What is imaginary? The pleasure in this world is not imaginary. The clothings are imaginary, because it seems to us like we're receiving the pleasures from the clothing and not from the light that's inside the clothing. That's called imagination. It seems to me like you're giving me pleasure. I'm looking at you, at this nice face of yours, and then I enjoy. It's not correct. Rather, there's a spark of the Creator in you from which I certainly enjoy. So, because of that I'm enjoying and not from this wrapping. Did you understand?

So the fact that I attribute the problem to only me, and if I make it depend on my pleasure and the spark that's in you, then that's all very fine. Then I'm connected to spirituality. If I have it dependent on your pretty face, and then I'm connected to the clothing, to the animalistic corporeality, that's imaginary. Imaginary is considered that there's a mistake in the source of the pleasure. That's it. There's nothing imaginary here.

Rather, imaginary means it's a spiritual mistake. I've mistaken with the source of the pleasure. It's not that this world disappears. A Kabbalist that feels the spiritual world, he hasn't stopped feeling this world. He lives in this world. Five senses remain. He feels in them. Believe me, we feel very well. You can eat, and drink, and all the rest of the things. We feel very good, and nothing disappears. Only through that, he already connects himself to the source of pleasures that are only in the Creator, and all those clothings in the middle no longer bother him. Kind of. They don't divert him or make a mistake. They don't divert him. He already sees through them.

Question (Petah Tikva Center): (01:19:16) He speaks about types of work, about the 70 years, and…

M. Laitman: What he says here about the first, second, third, and fourth division on our work, he takes this from the "Introduction to the Book of Zohar." So it's worthwhile to go there and check. Here he...

Student: Here he just tells about two.

M. Laitman: Yes, here only two, there he talks about all four, and also interprets a little bit more than here. He says, and this is brought in the "Introduction to the Book of Zohar," item 29. We can... It's possible to talk about this a lot, yes. Altogether, he wants to come to a state where we come to a state in which we want spirituality more than corporeality, and only it we want. After that, we enter it. And this desire can be received only from work with the surrounding lights. The light brings us this grace of Kedusha, and the hastening of the work is only by the group, through study together, etc.

Student: I'm not sure I understood what transgression is and the sinners.

M. Laitman: What? A sin or transgression is considered a person that uses this desire to receive in order to receive. And if a person is given some pleasure and he can't overcome it, it could be a pleasure by bringing me something that is a transgression, and then I go to it. So it's written, if he's sinned once and then repeated it, like repeated the second time, it becomes permitted. What does it mean, permitted? Meaning, he's already descended to this degree where this sin is, and he's there. This could be not towards the pleasure, this could be in relation to...

Meaning, not towards the Mitzvot of "you shall not do" or Mitzvot that "you shall do." Let's say you're in a state where you do the Tefillin every day, and you're brought such laziness, such a descent, such tastelessness that you can't put Tefillin on. So, you don't do it one day. The second day you also don't do it. Then you have descended to the degree in which you are under, not the matter of Tefillin, under the pleasure of the rest, where you are resting from not doing this work.

Meaning, what am I trying to say here? And this could be also towards animalistic, beastly pleasures that are in this world. It can also be in relation with not pleasures but rather towards laziness, kind of, yes? Both towards doing, where you should do and should benefit. Also in relation to "don't do," and you'll benefit. Meaning, you'll have from the laziness and so on, from good things. Either you deter from good deeds, or you're going to go do bad deeds. Both this and that operate on lowering a person if he doesn't overcome. Now, for the first time, it could be that you did, meaning you transgressed the transgression, but it's not considered that you did, because the first time this obstacle comes from above, and it's like with Adam HaRishon — we need to learn it from there.

Where it's the first eating and the second eating. The first time, you're played with, and what needs to be done upon you from Above is done. But the second time, what's demanded of you is preparation and to stabilize yourself before the state so that you will balance mind and heart.

Question (Petah Tikva Center): (01:24:08) The first time, I had to go through my sin in order to build a vessel, so that's by the expansion and departure of the light?

M. Laitman: Look, it's not simple to say it in a simple way this way, because then people can interpret it any place, and that's why I don't want to say two words, and then someone will take it as a law. We learned in part two of The Study of the Ten Sefirot, Inner Observation, that there is "possible" and "aiming," and from the two there you have four kinds of combinations possible. And that's: aiming and not possible, and not aiming and not possible, and aiming and — as aiming and impossible. Well, four stages, basically four possibilities, okay?

So according to that, we see that it's not immediate, and it's not in everything, and in every place that you have a transgression, yes, but rather a real sin or a real transgression, where you can't distinguish yourself from it, and you still aim to enjoy. And that is only in Malchut, that it happens from all four phases. So here these things are not so simple, but we don't need to take these into consideration and start checking: did I mean it or not, can I, or it was impossible or not. It's not on us who are below the Machsom. This is totally not our work. We simply need to try to understand the situation with what we're given and do something.

The main thing is not to escape the campaign, that same process of studying, of the work in the group, giving lectures, and all kinds of things that you do. The rest certainly doesn't matter what is happening to you,;don't pay attention. The main thing is that you're not breaching anything along the path that you defined as, this is your order, this is your schedule. If this is the schedule, all the rest should work out, we work out. If you don't pay attention to it and just close your eyes like that, they'll pass.

Question (Petah Tikva Center): (01:26:27) Here we're saying about the vessel of reception, and our work is to reach a vessel of bestowal.

M. Laitman: The entire article talks about how to grow the vessels of reception. Now we're given this from above, and that with our vessel of reception to begin with, we don't have even in corporeality vessels of reception; not just for spirituality. A person who's just walking around the street is not developed even in corporeality. He has such juicy desires. He wants to gain, and be big, and be famous. He wants to enjoy from food, from sex, from palaces. And how many such people do we have? How many are there? Usually, the majority suffices with what? Why? Because the desire to receive doesn't want to suffer, and according to the possibilities the person has, the desire to receive doesn't make him want more than he can achieve.

If we continue this way, then each time we will descend more and more, because the desire to receive altogether operates in a way that I'm seeking rest. However, if there was no development from above, where all of humanity wants is wanted to bring, be brought to the goal, and there are endless vessels in volume that are needed here, then we wouldn't develop whatsoever. We would enter more and more into this comatose state, lack of movement, less movement, and silence.

But only because we have records from the entire path that the soul went through from above down, these records are in us and emerge outwards all the time for implementation. They awaken in us, and then each time I want, and want, and want, and want. So if a person's in the street, and the surrounding light doesn't really impact him so much because he's not performing actions against that to draw the reforming light, so until this general surrounding light operates upon him, he develops.

Can you know? You know how humanity developed until the 20th century, and during the 20th century, what a difference in everything: technology, life, revolutions, whatnot, two world wars, all these things. We will be now in the 21st century — it would be best that we should not bear testimony to it. So, this is all because of the records. So, these records oblige a person. But one who enters our path, and when you begin to draw the surrounding light with more…

If you work upon yourself, then your Reshimot are realized very fast. Not within 20-30 years, maybe within a day or two, maybe less. It appears to us as if it can't be, how could that be? It is like that. It's a fact. 2,000 years compared to the 20th century, you see, it's not worth anything. The same thing with us; one day compared to 30 years of someone else, for sure. What does a person usually do throughout his life? Well, nothing. What would it be? What discernments towards spirituality are you going through? You don't know. It could be a whole life against one minute, or even less than that.

So here, it's a simple matter: how to even more hasten this. Because we don't understand to what extent the relationship between corporeality and spirituality is incomparable. Meaning, if you during 30 years work really strong, and your second will be like 1,000 years, then you may finish this life well. Do you understand? How much spirituality infinitely multiplies what the corporeality is in its greatness. Hence, despite us being in a process that we're going through fast, it's completely not enough.

M. Laitman: (01:31:08) That's why he says, each time we need to change our society as the only factor that can hasten development. To hasten — nothing changes anything. But these records are inside, and you must go through all these states. You only have to go through them quickly, and in what relationship you go through them. If you go through these states in a positive state, and connected to development, then you always want to feel this state in positivity. If you don't want to go through it, and you're obliged to do so, and compelled to go through suffering, then each state changes your feeling of it to negative.

Your personal feeling changes according to the way you relate to the matter. Like, I gave the example with the operation. I looked for someone to operate on me for two weeks, and I couldn't even breathe. It was truly like that. And if I weren't feeling those sufferings, and they would tell me, "You need to lay down, and we're opening you up." What a difference there is between this and that. It's truly a wonder. I remember how I came. Well, well, well. I laid on the table before I'm given this anesthesia, and really quickly, maybe I'll awaken, and maybe I'll feel. It's really an interesting, very special feeling. And what joy. I didn't feel any fear or anything. Just to be done with this situation. This hastened time, and the attitude that you feel, you truly feel pleasure in place of suffering. Like that. There are things that, as much as I say it won't help.

Rather, there's a certain set of rules here. It depends on a person's development. Until you develop, as long as you're developed as you are, then that's how it will be. And when you'll be developed differently, it will be different. It is written, "Educate a child according to his ways." Meaning, you need to see a person, and how he can, and what he wants, and that style of things, approach him, and give him. That's it. In the form of a law, you can do it, but it won't help. By that, you'll just shut him down, distance him, he will hate the thing that you want to give him, and nothing will come out of it. Very simple. We must find such a wrapping that is suitable for a person. That's called a good teacher that knows how to approach the student — I'm not saying that about myself, no, really — that knows how to approach a student and give him precisely according to the vessels of the student, and not that he wants to enter into the student a thing that he's not ready or not capable of receiving.

We see that everything comes according to the law of equivalence of form. And there are things I can't tolerate if they're not against the path, but rather just kind of obstacles on the way. They're not dragging me anywhere, they're not causing any battle, so I don't say anything. There's nothing you can do about it. Rather, only things that one can give a bad example to others, or something, that's different. But usually, you can't do anything, rather only according to what you have.

Question (Petah Tikva Center): (01:35:13) If a student disturbs the others, he drags them according to his thoughts.

M. Laitman: Well, we had that example, where even though he didn't say anything, but people came to me and said, "This friend is with us, he was 10 years with us, now he's showing us an example of how to disregard things, and how you didn't give a damn, also about the study, and the society, and the goal, and everything. We simply feel the next day that he's lowering us." If so, then, and if it was temporary or something, then we would help. And we tried to help and pull him in all kinds of ways. You don't know how much I spoke to him, and how much I received him in my home, and with his wife and everything. And we saw that it's not going. Until today, there's still a connection with him. But in our group here now, he'll truly be a harmful force. Or someone else there that was developing some theory there about some kind of, some imaginary theory about Kabbalah, and was failing others by that.

So that too, it's impossible with that. But there are those, the person who sleeps, the person who can't, or not capable, he lacks, he's not there for a few days, or something, that's… either he has such qualities that he just can't sit quiet, and he bows a little bit this way or that way, those are kind of normal things. There's nothing you can do about those.

Student: That's also a personal example. He really lowers the teacher in the lesson, and does what he thinks.

M. Laitman: I don't know. Look, maybe you're talking about our students that are maybe doing external lectures? Here?

Student: No, let's say you're giving a lecture.

M. Laitman: My lecture? What, a lecture here or somewhere else?

Student: A lecture, no, somewhere else.

M. Laitman: Yes, I have a lecture somewhere else, well?

Student: And someone wants to show his idea more than yours.

M. Laitman: Oh, someone from the audience wants to bother me now. Okay, so you know how I do it. If it's a discussion I can aid it, use this as an aid, so I take it, and build something upon it. But where it will benefit the audience, I'm taking into consideration the audience, of course, and not the individual who's there. But if it's something that I can't be assisted by, I can't use it, and it's completely from a foreign thing, or that I cannot connect to the topic, or altogether it's something that it's like, let's say, even maliciously on purpose, then I tell him to shut up, and that's it. Because I'm working with the audience, and one cannot bother, that's clear. And if he doesn't shut up, then I'll take him out of the hall. Undoubtedly. So what? That's what I would do. That's how I do. Anyone would do it that way. What do you mean? A student in his classroom in school — you were never taken out of class, probably. You don't know. I received that. I remember. No matter what you have to take the audience into consideration, and there's nothing you can do.

And to the extent in which a person is greater, according to his role, he feels himself more limited. The factory, or the, not the owner, the manager of the factory is more limited than any of the simple laborers there. There are many limitations about him. He himself only walks on a very, very narrow path there. He has many conditions and things he needs to depend on, and a simple laborer, it's, today he can go out to work, tomorrow not. Look, I don't know how to say this. The prime minister, we think, oh, now he will do like this, tomorrow he'll do like that. You see, anyone who goes to be the prime minister, whether it's from the right or the left, why not, I don't know what he is, he always does the same thing. Why? The place obliges him to do so. That's it. And it's not that he wants. His desire remains on the outside the moment he enters into his role. And he works according to what's on there on the grounds. There's nothing you can do. The grounds limit him.

In the end the desire of the people, or of the students, or of the group, defines how the teacher- the Rav will relate to them and how he will teach them. That's it. And it's not like, as much as Rabash wanted to give our group there, and none of that he gave. He didn't give anything of that. And the other way around. If you see that some group is studying well, it's good for them with their teacher, it doesn't matter. It's a little like this, a little like that, but it's good for them. They found themselves, leave them. Leave them. Let them even be in lies a little bit.

Later they'll find the path. Especially since they can also come to study with us, and there's a certain intermingling where they also get something from us. So, it's not doing things with force. It'd be better that you scream, you know, like me. Take all your nerves out. And it's just that everything remains the same, just like the audience wants.

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Lezione del giorno17 ספט׳ 2025(Morning)Part 3 Zohar for All. Introduction of The Book of Zohar. Rabbi Shimon’s Exit from the Cave

Part 3 Zohar for All. Introduction of The Book of Zohar. Rabbi Shimon’s Exit from the Cave

Zohar for All. Introduction of The Book of Zohar. Rabbi Shimon’s Exit from the Cave

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Lezione del giorno17 ספט׳ 2025(Morning)
Part 3 Zohar for All. Introduction of The Book of Zohar. Rabbi Shimon’s Exit from the Cave

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