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

Daily Morning Lesson August 16, 2026

Part 1: Rabash. What Is, “Return, O Israel, Unto the Lord Your God,” in the Work? Article No. 2, 1991.

Reader: Hello friends, in the first part of the article, we will learn from a recorded lesson from the 3rd of February, 2003, based on the article "What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?" This is in the writings of Rabash. “What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?” We'll read it together in the Ten. We have 32 minutes for that.

Reading: (00:40) What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?

Article 2, 1991

The writing says, “Return, O Israel, unto the Lord your God, for you have failed in your iniquity. Take with you words and return to the Lord. Say unto Him: ‘Remove all iniquity and take good, and we will pay with the fruit of our lips.’” We should understand the connection, for it is implied that since “you have failed in your iniquity,” therefore, “return to the Lord your God.” Also, what is, “Say unto Him: ‘Remove all iniquity’”?

And we should also understand what our sages said, “Great is repentance, for it reaches unto the throne, as it was said, ‘unto the Lord your God’” (Yoma 86).

It is known that in the work, we should make two discernments: 1) that which pertains to the general public. Their work is in practice and they do not work on the intention, meaning to aim that it will be in order to bestow. For this reason, in terms of practice, everyone thinks that they are fine. Each one believes that it is impossible to be a perfect human being, so in general, he thinks that he is complete, and when he looks at his friends he sees their faults, that they are not all right.

He, on the other hand, is fine. Although he is lacking something, he excuses himself with the verse, “There is not a righteous man on earth who will do good and will not sin.” Therefore, he has faults, as well, and he is careful with the quality of lowliness, as our sages said, “Be very, very humble.” Although he sees that he is higher than the rest of the people, he has faith in the sages and believes above reason that he, too, is probably lowly, meaning that he is worse than the rest of the people. However, to him, this is faith above reason.

It follows that when those who belong to the general public engage in Torah, they cannot feel that they have iniquities or that they are worse than other people. Rather, in general, they are happy with their work. Therefore, come month of Elul [last month in Hebrew calendar] and the Ten Penitentiary Days, which is the time to make repentance, they have a lot of work to find iniquities within them on which they must repent.

Otherwise, they might be judged in the courthouse of above and could be punished for their actions. They understand that it is possible that the reward that they think they deserve might not happen, meaning that they will be rewarded less. But punishments? This is out of the question, since they know about themselves that they have much Torah and many Mitzvot [commandments/good deeds].

Conversely, those who work in the individual manner, who want to be rewarded with Dvekut [adhesion] with the Creator, and who understand that the Torah and Mitzvot they are observing are merely in the form of 613 counsels by which to adhere to the Creator, meaning so they will have only one concern—how to bring contentment to the Maker and to have no concern for themselves.

The body certainly resists this and presents just arguments why what it says is correct. It begins to present him with evidence from the whole world that no one is walking on such a path of annulling the will to receive for oneself and working only for the sake of the Creator. That person wants to overcome the iniquities that the will to receive brings him thoughts that contradict faith, which is Pharaoh’s argument, who said, “Who is the Lord that I should obey His voice?”

It follows that the person failed in the iniquity of heresy. The more a person strengthens, the more it comes and prevails over the person. That is, as much as one wants to believe that the Creator watches over the world in a manner of good and doing good, the body shows him the opposite. Naturally, he is always failing and sees that this is endless and he is in ascents and descents, and he does not know what to do against it.

The writing says about this, “Return, O Israel, unto the Lord your God.” And why must it be “unto the Lord your God”? It is because “You have failed in your iniquity.” That is, since you have failed in your iniquity, meaning the iniquity of faith, and now you feel that you are the lowliest person in the world, since the thoughts and desires that you have are the lowest in the world, and you feel that you are utterly removed from spirituality.

In other words, the secular do not say that they are far from spirituality because they do not even believe that there is spirituality in the world. The same goes for the religious, who believe in Torah and Mitzvot—they do not feel that they are removed, since each one feels that he is more or less fine. And if they see some faults in themselves, they are certain to have an excuse for it. And especially, a person sees that the whole world leads a tranquil life, while he is in a state where he is full of failures and iniquities, and he sees no way out of that state.

Therefore, he has no other counsel besides “Return, O Israel.” A person must return to the Creator and not retreat from Him until he is rewarded with the Creator being “your God.” That is, until he is rewarded with complete faith. Otherwise, he will remain in the failures. For this reason, a person must try to do all that he can until there is mercy on him from above and he is given the power called “desire to bestow.”

According to the above, we can understand what is written, “Take with you words.” That is, these words that the body speaks to you and claims that it is not worthwhile to work for the sake of the Creator, take these words when you return to the Creator. Say to Him: “Remove all iniquity,” since these words that the body tells us, we cannot overcome. Take these words when you return to the Creator. It says “all” because only You are all mighty; You can give us a second nature, called “desire to bestow.”

You will remove the iniquity, meaning that You can accept our iniquity and correct it, for only You are the carrier of our iniquity, while we are completely powerless.

However, we believe that all those words that the body speaks to us, You gave it these words, and You must have sent them to us, and it is certainly for our best.

Therefore, “Say unto Him: ‘Remove all iniquity and take good.’” That is, take this good that You sent us. In other words, those words that the body argued against the Creator, You must give another nature, called “desire to bestow,” for otherwise we are lost, since we are full of failures.

This is the meaning of the words, “And we will pay with the fruit of our lips.” We want that where we are, instead of our lips, where lips is considered the end of the matter, meaning outside of Kedusha [holiness], therefore since we are outside of Kedusha because of our desires, we ask You to “pay with the fruit of our lips.” That is, where we are in the lips, at the end, we want to be whole with fruits, where “fruits” means fertilization and multiplication with good deeds.

According to the above, we can understand what our sages said, “Great is repentance, for it reaches unto the throne.” That is, those people who belong to the general public do not feel that they have failures in the iniquity, called “the first iniquity,” since they feel that they have faith and they are fine. Although they have only partial faith, as is explained (“Introduction to The Study of the Ten Sefirot,” Item 14), they do not feel it. For this reason, they think that they are complete.

Conversely, those who belong to the individuals, who want there to be only one authority, the singular authority, who want to annul their self-authority called “will to receive,” and to have only the authority of the Creator revealed in the world, they feel how the body objects to this. They want to repent, to return to the Creator, and this repentance reaches unto the throne.

However, we should understand the meaning of the throne in the work. It is known that Malchut is called “the throne,” as it is written in the “Introduction of The Book of Zohar” (Item 31), “There are two discernments in the throne: 1) Covering the King, as it is written, ‘He made darkness His hiding place,’ for which it is called Kisse, from the word Kissui [covering/hiding]. 2) She reveals the glory of Malchut in the worlds, as it is written, ‘And on the Kisse [throne] was a figure with the appearance of a man.’”

The thing is that we must believe that the Tzimtzum [restriction] and concealment that took place are a correction for the creatures. In other words, specifically by the concealment and covering that were made, the creatures will achieve their completion. We must believe above reason that the guidance by which the Creator leads the world is one of good and doing good. The reason we do not see that the guidance of good and doing good is concealed from us, we must believe that in truth, the guidance truly is of good and doing good, but there is a cover on this, which covers it.

Although the body objects to this, and to believing above reason, for it claims, “The judge has only what his eyes see,” the person wants to overcome the arguments of the body. This is hard work and comprises ascents and descents.

When a person cries out to the Creator to help him be able to take upon himself this covering, meaning to be able to believe that Providence really is in the manner of good and doing good, except he has still not been rewarded with seeing it, through this work he becomes a chariot to the throne. In other words, he takes upon himself this throne although it is truly a concealment. At that time, that chair [Kisse] becomes the throne, meaning he is rewarded with the Shechina sitting on the throne.

It follows that to the extent that previously he was in the form of a Kisse, which is concealment, when he was as “Shechina in the dust,” now it has become the throne. This is the meaning of the saying that the throne covers the King, as in, “He made darkness His hiding place.” In other words, the throne does not shine and is in a state of darkness. We must overcome the darkness and say, “They have eyes but they will not see.”

It follows that in the period of Kisse, that state is called “for you have failed in your iniquity.” In the state of Kisse, a person has ascents and descents, and he does not see that this work will ever end. Rather, it is a perpetual to and fro, since during the concealment, it is difficult for a person to overcome and say that the Creator behaves in a manner of good and doing good.

Therefore, that person must repent, meaning that from the Kisse, which is “He made darkness His hiding place,” the second state of the Kisse will appear, when it reveals the glory of Malchut in the world, as it is written, “And on the Kisse [throne], high up, was a figure with the appearance of a man.”

This is the meaning of the words, “Great is repentance, for it reaches unto the throne.” That is, repentance must be that a person must be rewarded with the second discernment in the meaning of Kisse, which is the throne. This is the meaning of “Return, O Israel, unto the Lord your God.”

We should interpret that the meaning of “For you have failed in your iniquity” is that when a person wants to repent, meaning he is separated from the Creator because of the will to receive, which is opposite in form from the Creator, and he wants to connect with the Creator, to have equivalence of form, he sees that “The concealed things belong to the Lord our God.”

In other words, when he wants to do something for the Creator, for the sake of the Creator, it is a “hidden” taste. In other words, the flavor of the work is hidden from him. Conversely, when he works for his own benefit, called “for us and for our children,” the flavor is revealed to us. In other words, “concealed” and “revealed” pertain to the taste.

This means that when a person works for the sake of the Creator, called “to the Lord our God,” the taste in the work is concealed. But when it is for one’s own sake, called “for us and for our children,” the taste is called “revealed,” meaning the taste of the work is revealed. It follows that this causes our failures, as it is written, “For you have failed in your iniquity.” Hence, there is no other way but to return to the Creator, as was said about it, “Remove all iniquity and take good.”

According to the above, we should interpret what is written in the blessing for the food: “May we find grace and good understanding in the eyes of God and man.”

We should understand why we must ask the Creator to be liked by people. What does it mean that people should respect us and honor us? What does this have to do with the work? Rather, we ask the Creator to be liked by the Creator, and what do we want from Him? To give us the quality of “man,” since by nature, man was created with a desire to receive, called Malchut, which is the name BON, which is “beast” in Gematria.

For this reason, we ask to be liked by God, so He will give us the quality of “man,” as our sages said, “You are called ‘man,’ and not the nations of the world.” Man is MA in Gematria, which is a giver. In other words, we ask to be liked by the Creator so He will give us the quality of “man.” This is the meaning of the words “May we find grace in the eyes of God and man,” so He will give us the quality of man.

It follows that man should pray for only one thing—for the Creator to bring him closer. “Closeness” in spirituality is called “equivalence of form.” That is, he wants the Creator to give him the desire to bestow, called “second nature.”

By this we should interpret what is written (Psalms 147), “who heals the brokenhearted.” We should understand what it means that the Creator heals the brokenhearted. The thing is that it is known that the essence of man is the heart, as our sages said, “The Merciful one wants the heart.” The heart is the Kli [vessel] that receives the Kedusha from above. It is as we learn about the breaking of the vessels, that if the Kli is broken, everything you put in it will spill out.

Likewise, if the heart is broken, meaning the will to receive controls the heart, abundance cannot enter there because everything that the will to receive receives will go to the Klipot [shells/peels]. This is called “the breaking of the heart.” Hence, a person prays to the Creator and says, “You must help me because I am worse than everyone, since I feel that the will to receive controls my heart, and this is why nothing of Kedusha can enter my heart. I want no luxuries, only to be able to do something for the sake of the Creator, and I am utterly incapable of this, so only You can save me.”

By this we should interpret what is written (Psalms 34), “The Lord is near to the brokenhearted.” That is, those who ask the Creator to help them so their heart will not be broken and will be whole, this can happen only if a person has been rewarded with the desire to bestow. For this reason, he asks the Creator to give him the desire to bestow, since he sees that he lacks nothing in the world but the ability to work for the sake of the Creator. It follows that he is asking only the nearness of the Creator, and there is a rule, “measure for measure.” Hence, the Creator brings him closer. This is the meaning of the words, “The Lord is near to the brokenhearted.”

According to the above, we can understand what is written there: “Keeps all his bones, not one of them broken.” Man’s bone [in Hebrew, Etzem means both “bone” and “essence”] is the heart, the desire in the heart. The desires in man’s heart constantly change through the ascents and descents, and the Creator guards their desires so that the will to receive will not mingle into the desires of Kedusha.

This is the meaning of the words, “not one of them broken.” In other words, since the will to receive causes the breaking of the vessels, when the Creator keeps him, meaning brings a person closer, called “equivalence of form,” by giving him a second nature called “desire to bestow,” this is regarded as the Creator keeping, as in the verse, “The Lord keeps the fools.” In other words, one who feels that he is a fool, that he is mindless, should keep himself from falling until the control of the Sitra Achra [other side], called “will to receive for oneself.” He asks the Creator to keep him. It follows that the person gives the awakening from below, which is called “a desire” and a Kli, and then the Creator gives him the light.

But when a person is in an ascent, he thinks that he no longer needs the Creator’s help, since now he has a basis of feeling, which he called “knowledge.” In other words, now he knows for what purpose he is working. His work is no longer above reason because he has a basis to rely on, meaning this feeling that he feels that this state is good for him. On this basis he determines the work.

At that time, he is immediately thrown from above and it is as though he is asked, “Where is your wisdom? You said that you already know on what the work relies.” Thus, as long as one thinks of himself as a fool, meaning that the basis of the work is above reason, and that he needs the help of the Creator, the person says, “Unless the Lord builds the house, they who labored in it worked in vain.” Specifically in this way, the Creator is called “The Lord is the keeper of Israel.”

By this we understand what it means that the person is in trouble in the work. The answer is that it is known that “narrow” means lack of Hassadim [mercies/plural of Hesed].

Hence, when a person sees that he cannot do anything in order to bestow, this is considered being unable to act in Hesed, unless for his own benefit. He sees that in the state he is in, he will never be rewarded with Dvekut with the Creator, and he regrets it. What can one do? One cannot do anything but cry out to the Creator, and the Creator hears. “From all their troubles [also “narrowness”],” meaning from every state, when he is in a state of “narrowness,” which is lack of Hassadim, when he cannot overcome his actions, the Creator saves him, as it is written, “From all their troubles, He saves them.” When it is written, “He has no troubles,” it means that he does not regret that he cannot do something in order to bestow. Therefore, he has no Kli for the Creator to save him because he feels that he is fine where he is.

Accordingly, we should interpret what our sages said (Hulin 133), “Anyone who teaches an unworthy disciple falls to Hell.” We should understand this, since it is written, “The Creator said, ‘I have created the evil inclination; I have created the Torah as a spice.’ Thus, one who has evil inclination and cannot overcome it, He said, I have created the Torah as a spice.” So we see that we should learn Torah even when we are unworthy.

We should interpret this as Baal HaSulam said about what is written, “will give wisdom to the wise.” It should have said “to the fools.” The answer is that one who searches wisdom, although he still does not have it, he is already called “wise,” since he desires to be wise. We should also interpret here that one who wants to be worthy is already called “a worthy disciple.”

That is, one who wants to learn Torah because he wants to be worthy is already called “worthy,” for because he feels that he is far from serving the Creator, since he can work only for his own sake, which is being unworthy, and he wants to be worthy but is unsuccessful, it was said to them: “The Creator said, ‘I have created the evil inclination; I have created the Torah as a spice.’”

For this reason, we should interpret “It is forbidden to teach the Torah to an unworthy disciple” that one who wants to be a worthy disciple may learn.

Reader: Now, friends, let's continue to watch a lesson from the 3rd of February, 2003.

M. Laitman: (32:40) "What Is, “Return, O Israel, Unto the Lord Your God,” in the Work? It is a commandment that is actually the goal from the outset, which needs to be kept throughout the entire path in order to reach its root and be fully realized in its root, meaning "to the Lord your God." What does "to the Lord your God" mean? Until all of a person's qualities are in equivalence of form with the qualities of the Creator. This is called repentance. It's called "Return, O Israel." One who is Israel, Yashar El, meaning one who is straight to the Creator, straight to God. So they need to reach a state where every single desire of which their soul consists is returned to the Creator, meaning that they acquire a screen and work with that desire with the intention to bestow. All the desires are already within a person. Gradually, as they acquire a screen and intention to bestow, they return them to the same form as that of the Creator. And this is called returning to the Lord your God. And through this, one becomes of the same form, the same likeness, the same ability, the same attainment, as the Creator revealed Himself to the person. They become like partners, one opposite the other, at an equal level, as it is written about the ZON of Atzilut, which are at an equal level in an unceasing face-to-face coupling, which is the purpose of correction. And after correcting this entire soul, the vessels of reception that are in a person, the person rises to GAR. What does it mean that he rises to GAR? It means that he already rises above his body. The body is corrected, and he begins to attain the Creator's thoughts, the Creator's desires, the Creator's intentions, from before the Creator related to him, from before the Creator created him, which are called GAR. These lights that are revealed in the vessels of GAR are also called the secrets of the Torah. Conversely, all the lights that are revealed in a person's corrected vessels are called the flavors of Torah, because Adam, man, is called MA, ZAT, Zeir Anpin and Nukva together. And what is above ZAT — GAR, Keter, Hochma, Bina — is already the secrets of the Torah, the lights that are revealed in Keter, Hochma and Bina. The lights that are revealed in the seven lower Sefirot are called the flavors of Torah. So until a person has reached the point where he has returned to the Creator with all his soul and all his might, meaning that he's corrected all the vessels and filled them with all the lights where all the flavors have become revealed, he is forbidden to touch the secrets of Torah. It's above him. It's a higher degree. And then it is written that they need to be covered and specifically not revealed. And one who has filled his belly with Shas and Poskim, Talmud and legal rulings, is considered to have filled himself with the flavors of Torah. Then he's already permitted, since his degree is already higher, and he can already come to study GAR, the secrets of the Torah, which are called the foundations of Kabbalah, the roots of the receiver. Therefore, as long as a person is undergoing corrections until the end of correction, one who reveals the flavors of Torah receives a very great reward. And one who covers or conceals the secrets of Torah also receives a very great reward, because he does not fall into failures. So the part he has not yet reached, he conceals, he covers. And the part he can correct, he reveals. And those who have already completed the entire part of the flavors of the Torah move on to the part of the secrets of the Torah. This is called being above the age of 40, and according to the known special laws. Right? When he's already received the entire screen, all the qualities of Bina, over his will to receive, over Malchut. And then, really, when he has corrected all of Malchut with the intention to bestow, he has already reached what's called the age of standing, when he stands at the full stature.

M. Laitman: (38:03) Standing means that now, by receiving in order to bestow, he fills all his vessels. And then from the age of 40 onward, he's already beginning to rise to the secrets of the Torah. And then he truly merits the lights of GAR, and he attains the Creator's intentions. Beforehand, the ultimate knowledge is that we do not know. We cannot understand, attain, or grasp what are the Creator's intentions in creation. In order to make it understandable to the ear, we speak about them by saying that His desire is to do good to His creations; and thus He created in order to do good, or that He had a desire to be revealed, to dwell in the lower ones, and thus He created them in order to fill them, in order to enter and seemingly become revealed within them. But these things are not… Even our vessels understand that they receive no fulfillment from those answers. Those answers will truly become answers in the lights of GAR. That we can ask these questions already tells us that one day we will receive an answer, because all questions come from empty vessels that were created by the light, by the filling that preceded the vessel. So certainly, that filling will one day fill the vessel, meaning that our questions will, at some stage, be filled with answers. And the commandment "Return, O Israel, to the Lord your God" needs to be fulfilled in each and every one. Well, in the middle, Rabash spoke about many states. What do you want to ask about it? Is there anything to ask? Today, there are no people asking.

Question (Petah Tikva Center): (40:23) How can you touch upon the secrets of the Torah? Is there some danger? What's the danger?

M. Laitman: The danger? How can I touch the secrets of the Torah if it's written that it's forbidden, prohibited? And apparently, I can. And if I can, then how can I? After all, these are vessels of GAR, lights of GAR, with which I have no connection whatsoever, right? The problem is that when it's written "forbidden," forbidden means prohibited. It means it's impossible. So if it's impossible, why is it forbidden? Let's say there is something dangerous at the height of 2 meters, and I cannot reach 2 meters. I'm only 1.70 meters. So I can't reach it. So I ask someone, right, to get it for me. In spirituality, that won't work, right? In spirituality, if I can't reach it, I can't reach it. So what does it mean that if it's impossible to touch it, it's still forbidden? It means that "forbidden" refers to the intention. Don't intend to reach that, to touch it, even though it has not been given to you. And you know it's not been given, but you seemingly yearn for it. You seemingly want it. You're told, no, it's forbidden to touch it. It's forbidden to yearn for it. And even one who advances needs to conceal these vessels and these lights. In other words, he has an obligation to correct his attitude toward the secrets of the Torah by intentionally concealing them. We still don't know what that is. This correction is done above reason. In other words, "forbidden" means impossible, and impossible means that you carry out this action of impossible, that although you truly want it, you perform the action that's called impossible. In spirituality, every word indicates an action and my inner emotional attitude toward the matter. So there is a prohibition. In other words, this prohibition also means that I need to carry out this prohibition. And through this, my vessel will be complete. There are such desires in me that need this prohibition to be realized. In these desires, I need to relate specifically to GAR in such a way that I don't touch it and don't want it. Although I want it, I make my attitude as though I don't want it. I don't intend toward it. And I conceal that GAR from these desires. That's a correction. It's not that I don't relate to it at all. There's no such thing in spirituality.

Student: This is exactly what I'm talking about, what I'm asking about. So today I imagine to myself that adhesion to the Creator is pleasure, and so it is forbidden to think about it completely, because it breaks the intention? That's what I've heard.

M. Laitman: No.

Student: No?

M. Laitman: Adhesion with the Creator is pleasure, and that's what you think, and that is indeed so. The point is, it's not pleasure as you imagine it now, but it's pleasure on a completely different level and on a completely different sense, which unfortunately we cannot now imagine, that such pleasures can exist. Because the pleasures that we actually can imagine are of a different kind. There are no words to describe what pleasure from bestowal is, or even what pleasure not from bestowal is, where bestowal is the result, a means for the pleasure of being similar to the Creator. That's it.

Question (Petah Tikva Center): (44:25) Were there Kabbalists who broke this law, who did touch the secrets of the Torah before the right time?

M. Laitman: Were there Kabbalists who broke this law and touched the secrets of the Torah before their time had come, before they had made the corrections? Why is that important to you? Well, I don't want to go into it, because we cannot judge these things. And then there will also be questions: how did they do it? Why did they do it? Why did the Creator do it? Where is general providence in this? And what was on their part? And how did they make a mistake and not make a mistake? There are many stories. And these stories are also not on a level that we can understand. You understand? The problem is, why do we go above reason in order to rise from degree to degree? It's because the reason of a higher degree is really the opposite of my reason. So I simply cannot judge these degrees. You understand? Rather, it's called to make it understandable to the ear. To make it understandable to the ear means to give you a little taste of something for the time being, so that you'll continue. And that's like when they tell some kind of fairy tale stories for children, so that they will grow up, and afterwards, when they grow up, they see that things are a little bit different. But in the meantime, with their intellect, they cannot understand all the relationships and all the things that exist in the world. Instead, things are made simple for them according to their intellect. And accordingly, they grow up. It's the same for us. We should not take those questions too seriously. That these questions exist is good, but we need to understand that every question is a lack, the fulfillment of which might not be on our degree, but many degrees higher. So if that's the case, the question is, how can a lack be revealed in me, a lack whose fulfillment might be ten degrees away? So what does it mean that it's revealed to me now, right? And that too is not a question, because I need to learn from this that in truth, from the beginning, I need to have a lack for the highest degree, only in an unclear form, but there needs to be this lack. And I'll say it to you differently. There needs to be a lack for the state of Ein Sof, but to the extent of my degree. Yet it is still for the state of Ein Sof, because on each and every degree, Ein Sof, infinity, is revealed only to a certain measure, a small measure, and then a greater one, and then greater still, but Ein Sof becomes revealed. You understand? Therefore, that I have questions concerning the highest place is perfectly fine. It's normal, because even now, I need to yearn for Ein Sof. Even now, I am actually in Ein Sof, and only a very, very small measure of it is revealed to me, but in all the details, right? In all the details, only very, very restricted, but restricted equally in all the details. And if the smallest degree of Ein Sof is revealed to me, then it will become revealed with all the details that exist in Ein Sof, only it will be so unclear to me that it will seem like something very small, very vague, but it would be infinite. Therefore, the questions are there throughout the whole path, and all the way to the final goal, even on the smallest degree.

Question (Petah Tikva Center): (48:15) We learned that after the shattering of the vessels, we have the system of corrections of Galgalta, Galgalta ve Eynaim of AHP. What we're talking about now, is it related to the last correction of AHP within AHP?

M. Laitman: You're asking as follows. When we say that in the breaking of the vessels, we also have the vessels of the stony heart, AHP de AHP, which we cannot correct, but by covering them, by concealing them, we therefore reach their correction, and afterward, we truly receive a screen over them and work with them in order to bestow. Is it that these vessels of the stony heart are the vessels in which we acquire the lights of GAR and reach the secrets of the Torah and the intention of the Creator? Yes, and even more than that. Yes, and even more than that. There is also a little, let's say yes, let's say yes. The 8th, 9th, and 10th millennia are the descent of Atzilut to the place of the worlds of Briah, Yetzira, and Assiya, it's when the stony heart already enters the work of correction. Yes, but there's more to it. Let's say that this is how it is. In other words, your question is, is the fact that I don't work with a stony heart on each and every degree called concealing the secrets of the Torah and not touching them? That too, that too.

Student: I don't understand. If it's impossible to attain, then what was it made for?

M. Laitman: Impossible does not mean that I will not nevertheless want to reach it.

Student: It's forbidden to reach it?

M. Laitman: No. Forbidden means that you need to organize yourself in accordance with this prohibition. "Forbidden" is called a condition, where my corrected attitude toward these vessels or toward this state is such that it is forbidden. What does "forbidden" mean? That I need to acquire such corrections that I myself, even if it were permitted, would determine that it's forbidden. I'd take the place of the teacher with regard to these things. That's it, and then it's considered that I have corrected myself, that I have risen to such an attitude toward these vessels.

Student: So all these limitations are set, as an example, from above downwards?

M. Laitman: All the limitations are given from above downward as an example of the limitations that we need to make on our part, even when it is permitted, and that's called being truly corrected. Just as the Creator has no limitation whatsoever and places a limitation upon Himself, limits Himself, restricts Himself, even though this is very, very difficult for Kedusha, for holiness, and He does this in order to enable me to reach the same state. If I also want to relate to that degree as He does, I also need to restrict my will to receive, just as He restricts the Kedusha or the light. I need to restrict the will to receive the vessel, in relation to that degree in such a way that even if the Creator is not there, I do it myself. I've reached the decision that this is the most perfect thing, and then it is determined that I'm on the degree of the state of Ein Sof. First, the degree is perfection. According to my vessels, it is the revelation of Ein Sof to me. It is part of the final state. But a part — how do I know which part? For me, it's perfect. This is why every degree in spirituality, every state in spirituality, is complete.

Question (Petah Tikva Center): (52:32) He writes here on page 130. He says, but when a person is in a state of ascent, he thinks that he no longer needs the Creator's help, since he now has a basis of feeling, which for him is called knowledge. Why does he say that this is an ascent, if it is as though…?

M. Laitman: When a person is in a time of ascent, he doesn't determine what an ascent is, according to his feeling, is it according to the true state, what the person sees. He also…we’ll see soon. If he's talking about a person after the barrier, then the ascent is in reception in order to bestow, and then my pleasure and the intention regarding the ascent, it's according to a different kind of awareness, consciousness, than what he has now in the ascent, right? Then when a person sees that he's in a time of ascent, he thinks that he no longer needs the Lord's help. Okay, so we see that this is a feeling, right, it's not a real thing. Meaning, he received some kind of fulfillment, and then he doesn't need the Creator, because his vessel settles for the fulfillment. So, it's not beyond the barrier. This is below the barrier, because after the barrier, his fulfillment is connection with the Creator, and below the barrier, his fulfillment is from how full or empty his vessel is. Below the barrier, I check my vessel. Above the barrier, I check His vessel, how much I satisfied Him, not myself. That's the difference in being below the barrier or above the barrier. Did you get it?

Student: So, it comes out the opposite as though…

M. Laitman: Of course it is opposite. It's about where I am, where my heart is. In my own stomach, the fuller my stomach is, right, or in the Creator — the extent to which I fulfilled Him. So, when a person is in a time of ascent and then he thinks he no longer needs the Creator's help, since he now has a basis of feeling — yes, he filled himself and, God bless, what do I need more? Never mind the Creator, give me fulfillment, I don't need Him. This is called in him the aspect of knowledge. All right, so I know this is what I have, this is mine, continuing, meaning that now he knows the purpose for which he works, and now his work is no longer above reason. Yes, he and his heart and his intentions, it's all inside of his belly, inside his vessel, since he has a foundation, a basis to rely on. Yes, so I fulfilled myself, I'm sated, that's it. Meaning, this feeling that he feels, he feels that this state is good for him, and on that basis he sets the work. So immediately when he reaches that state, he's thrown from above and is asked, where is your wisdom? You said that you already know what the work depends on. Yes, and so on and so forth. So this is… By this, the person is taught that he must never let go of the intention, of the connection with the Creator. And the criticism in himself, in the Creator — where I am there, what am I fulfilling, it's forbidden to ever disconnect from that, God forbid, and look into your shell. In that way he's taught.

Student: Even in our state?

M. Laitman: How is he taught? On the one hand, well, he's satisfied, he's made satisfied, and by that, it's a trick, right? Yes, so never mind. The Creator, why do you need the Creator now, you have everything, yes? And if he truly lets go, then he's demoted, he's brought down in his feeling. He feels that really it's bitter, he feels bad, he begins again to shout to the Creator, renews the connection to the Creator, through that outcry. And gradually, he rises again into a connection with the Creator, fulfills himself, leaves the Creator again, again he's lowered in how he feels, again he shouts. Until he becomes more mindful, knowing that the connection with the Creator — that needs to be my fulfillment, my satisfaction, not how much I have in my vessel. That's how he begins to feel the Creator's vessel, what he gives, what he fulfills in Him, because in Him our hearts will be glad, and so on.

Question (Petah Tikva Center): (57:27) It seems as though in our state, there are really no ascents and descents.

M. Laitman: In our state, there are ascents and descents, why not? I felt good once, I felt bad once, I felt connection to the Creator, I felt detachment from the Creator, I felt that I need Him once, and another time, I felt that I care about Him. So, I have all these discernments, right? Now I need to organize them, right, together, yes? This is called my me, my self, my world. So there's the me that wants to enjoy, the me that relates to the Creator. The Creator, if I care about Him, don't I care about Him, do I give to Him, do I not, am I ready for connection with Him, or disconnection, and so on and so forth. Meaning a person needs to begin to discuss it, deliberate this, to live in that connection and attitude.

Student: So what are ascents and descents beyond the Machsom?

M. Laitman: The Creator is a bit more concealed, sealed off, and closed, right? So you have friends, do such exercises with them, and with them you'll certainly see very quickly if you think about them or not, if you care about how you satisfy them, how you fulfill them or not, if they feel good about you, and how much is that worth, does it annoy you or not. So immediately you'll see that you need the greatness of the goal. Without that, you throw them away, you throw them in the trash, really, all the friends. Immediately, you begin to feel that you do not belong to this, you're not affiliated with it. Immediately you have a clear discernment of what you're missing, if you want to advance on the path, and if not, then at least you know that you don't want it. It's a very useful laboratory.

Question (Petah Tikva Center): (59:23) So how can I bring this game outside, as though, because there's no fuel for the work?

M. Laitman: Never let go of criticism. What is happening to me? I never let go of that criticism. It's very difficult. It's a great effort for the mind, because the mind can be at work only on the condition that it lacks something. But if there is no lack, if you don't see that you can be fulfilled by this, then the mind won't work in that direction. And if it doesn't work in that direction, then how can I activate it? If I have no lack, I cannot activate the mind, because the mind, to begin with, can only work if I have a lack for that thing. So I need advertisements. I need everyone to talk, and talk, and talk about how this thing is important, and then I'll search for it. And I will think that I lack it.

Question (Petah Tikva Center): (01:00:40) What's this criticism where I look at myself from the outside? On one hand, it means feeling the state — you never tell us to run away from feeling the state that we feel. On the other hand, to see myself as though from the outside, as though it's me. How can you do that, for example? How can you come out of yourself?

M. Laitman: Exiting myself, I can do that if I enter the Creator. There's only those two: either the authority of the person or the Creator's authority. Yes, that's it. If a person determines that his own authority is called the authority of the collective, the multiple authorities, that's not good. Multiple authorities, because he has many desires, and each one pulls towards itself with the intention for itself, yes? And then I'm thrown into money, respect, knowledge, lusts, this, and this, and that, and that is called multiple authorities, yes? Or I have the singular authority: to fulfill His desire only. Multiple authorities, that is called the world of Atzilut. If we're always thinking about fulfilling the Creator's desire, then it's called being in the world of Atzilut, above the Parsa. If we're like this or like that, then it's the worlds of BYA.

Question (Petah Tikva Center): (01:02:10) Is it not connected to the work in the three lines?

M. Laitman: Why complicate it? It's important, so what? It relates to the work in three lines, but…

Student: Because we say that the created being is the intention.

M. Laitman: I don't want to go into this. This just complicates things for us. I like coming out of here with something in my hands. I like receiving. We leave the lesson, and we have something left. Sometimes it's good to exit the lesson with confusion, but if we decide that today I need to exit the lesson confused, I'm going to be confused, that's good. No, no, it's like that, it's true. But now that I explained everything, I don't want to erase it.

Question (Petah Tikva Center): (01:03:00) Now you're just asking how one can come out, how can one come out, how can we look at it?

M. Laitman: Well, yes.

Student: On page 124, on the line, "Therefore he usually considers himself complete, and when he looks at his friends, he sees their shortcomings, that they're not all right, whereas he is all right." Yesterday you said that everything we don't do here, it's all corporeality; that there's only one door through which a person rises, which is the love of friends. And many things are written about love of friends in many articles, with many words. What now, in the current state of our society, should be the thing that a person concentrates on?

M. Laitman: I need just one thing. It's not now — this now and that later. It's not that this is today and in a month it'll be something else. It will remain the same work: the greatness of the goal, the greatness of the connection with the Creator, which is the only thing worth living for, and the only thing that it's worth paying everything for, giving everything for. As you said, it renews, brings back the soul, right? You said — what you said there on Shabbat, L'Chaim — you have that in your pocket.

Student: Because he has nothing to give to the Creator except his soul.

M. Laitman: (01:04:59) Right, exactly. So, I gave everything, I saw that it's not even mine, all of this. I have only the Nefesh, the soul, that is mine. So I give that, and the society needs to provide that to me. Everything starts and ends with the importance of the Creator. Our entire path is towards Him. He's the goal. So if He's not important to me, I will turn to all the 359 degrees other than that degree, that one direction. You have 360 degrees in a circle. So, it's only that one direction which is towards Him. And all the other directions, that's my multiple authorities, where I go to fulfill various desires, and lusts, and passions, and lacks of mine. So to begin with, if I want to emerge from that central point towards Him — and I'm in the central point, the heart of stone, my point in the heart — if I want to reach Him, I need to now find the target. And I'll catch it, I'll find it within my consciousness, within my attention, within my focus, only if it's important to me. And how can it be important? It can be important only if the society tells me it's important. A thousand times it will tell me it's important, because I don't see it as important. I'll never look for it. How? How to look if you don't see, you don't feel, you don't smell? A society needs to give me that. So this is the beginning and the end of the work. There's nothing here that changes. Always increase the importance of the Creator, and that is throughout all the degrees. In this world, as well as the next, there's nothing else besides this. But each time you have different kinds of work: before the barrier, after the barrier, vessels of bestowal after the barrier, vessels of reception after the barrier, it's different. But it's different, it's a different action, operation rather, after attaining the Creator, but before attaining the greatness of the Creator, there's nothing to speak of. And I'm not in that direction. I need to find north. Otherwise, I'm just — yes, later rather, I fly in that direction. That's, first of all, that comes first. You know, the airplane is on the ground. I've — this was my job for many years in the Air Force. The airplane is on the ground. It doesn't know where north-south is. It doesn't, it doesn't know anything. The pilot is in the cockpit. He doesn't know where he is. He doesn't know the directions. He doesn't know anything. It's in some kind of sphere, three-dimensional. And it doesn't know anything about it. So, how, how should he fly? Should he fly? No. No, in that state, it's better for him to sit in place, because if he moves one meter in any direction, he can bump into, crash into something. So, first of all, he needs to check where the target is, the goal, that you need to move towards. So, first, you have to find north. Find north, meaning that this is the target. Towards that target, I now work. And then, start moving. So, that target is concealed. The Creator is concealed. Equivalence of form — I don't know what that is. It doesn't attract me. I don't know. I don't have that problem. The society needs to bring me this lack. I, my point in the heart, I only feel lacking. But what am I lacking? You need to tell the point in the heart about the first nine Sefirot. You have to tell Malchut that the first nine, that's what you lack. And these first nine, that's the society towards me, in relation to me. And nothing will help me besides that. If they don't provide this for me, I need to look for a different society. Or I can organize them such that they provide me with the importance of the goal. Or I need to leave them and look for a different environment, society rather, who have the importance of the goal. Or if they don't have it, then I'll imbue them with it. And they will hear about how important it is and that they need to work on this. Yes. Or maybe the society isn't suitable for us. Let's look for a different society. I'm willing to go with you. If you have a lack for this, to improve the society only for this purpose, I'm with you, let's go. Let's try here, if it doesn't work, let's go. I'm telling you, seriously.

Question (Petah Tikva Center): (01:10:21) How do I know if I'm giving to the society the greatness of the goal? Let's say I have a thought to do something from which there will be the greatness of the goal. How do I check if it's working on the society? Maybe I'm doing something wrong.

M. Laitman: It is written here, do all that you can. It's only written about that. It's not just written like that: do whatever you feel like. But rather, it's written towards this: that all that you can possibly do, do in order to make the greatness in the importance of the Creator greater. That's it. Well, we need to say hello to our representatives in Moscow. Yes. All right. Prepare for my visit, and you're coming back on Pesach. Yes? With the big suitcase. Very well. Good luck.

Question (Petah Tikva Center): (01:11:54) Okay, everything you can do, we know that. But maybe we're just wasting time. Maybe we're passing time ineffectively.

M. Laitman: Yes, correct. That depends. Because the only thing that depends on us is shortening time, the restriction of time, we would say. How should we say it? Well, the hasten time, the constricting of time, compressing time, let's say. To compress it. So, on the contrary, our negligence causes lengthening of time. And that's the only matter, right? So what are you asking?

Student: How do I know I'm not wasting it?

M. Laitman: How do you know whether you're wasting time or not? If you are impressed each time towards the Creator according to the knowledge that you want to be connected to Him and not according to the feeling that I feel good. Like he said here, yes? If for you an ascent is connection to the Creator and not the feeling of filling, then it's considered that you're operating correctly. And then the work is if you want, if the feeling of the Creator is for you the filling, now the question comes whether it's really the feeling of the Creator in order to receive or in order to bestow. If it's in order to receive, then I can kind of maybe calm down a little. As if I'm not missing more. I'm good with that feeling of the Creator. Now, if it's the feeling of the Creator where I'm thinking a little about Him in order to bestow, then there must be immediately a feeling of deficiency in me. What am I bestowing? What am I bestowing? How am I bestowing? Does He really feel me? And so on. Then this vessel begins to — you start to feel in you the Kli that is in Him. And then this Kli joins your point in the heart. Because your point in the heart is a foreign point in the heart. It's considered the aspect of Israel. And the heart is called the nations of the world. And Israel is not of this world. That's Galgalta ve Eynaim, vessels of bestowal. They're not counted amongst the nations of the world.

Question (Petah Tikva Center): (01:14:31) I'm checking on myself. What about the friends? I'm asking about the right relation in society if my future depends on what I put into the society. So how do I know if I'm putting into it the right thing?

M. Laitman: You are asking what actions towards the society for sure are good on your behalf. That will not — you don't fail the society, even egoistically it can come back to me, and who knows in what way. If I mistake, and I have mistaken, well, somewhat, with the grace of God, maybe I'll be okay. But if I divert somehow a thousand people, it all comes back on me, and how. That's the question.

Student: I'm not doing something effective, maybe?

M. Laitman: Not doing anything is like you're erring them, you're making a mistake for them. It's like Baal HaSulam writes here, and we don't have what to talk about here. In "Matan Torah" he writes it in a very clear way. So, how can you be sure that I am making the mistake or not? If I give them some form of impression, not from the greatness of the Creator, but rather from all kinds of other things, it's a sign that I'm diverting them. I'm failing them. So now the question is: so I'm not allowed to say any word except, the Creator is great, God is great, and that's it? We'll just talk like that? God willing, thank God, blessed be He, we'll just talk this way? No. Rather, it needs to be clear to all the friends that my entire relation towards them is due to the greatness of the Creator that I want to be in them, and in me, and in this society. As if it was not for that, I would not turn to them, I would not demand of them, and I wouldn't even be here myself.

Student: How will it be clear?

M. Laitman: They should feel this. They should feel it, very simply. It doesn't even need to be in words, no. Rather, from what is written there on the wall, or is texted around in the phones — that's also fine, but you understand that there needs to be a certain… you have to pass on some kind of force, some impression, the bestowal towards one another. Whether I like it or not, I'm kind of spreading it out upon him, my attitude towards the Creator, yes, kind of, and he feels it.

Question (Petah Tikva Center): (01:18:01) After all the things we heard, from what does a person get the deficiency to be in a group?

M. Laitman: A person doesn't have the deficiency to be in a group, and it won't come just like that. It will only come under the condition that the group itself will show a person how much he needs the group; otherwise, he won't reach the goal. And no other goal this group will not supply him with. In that too a person needs to know that here, in our group, he can't attain anything besides one goal. All the rest of things, there's none here. Meaning, if seemingly it seems to him that here he will receive some warm place, tasty meals, little kind of parties, and friends are sitting together, going on trips, and all kinds of things — the atmosphere needs to be such that he will feel good in it, that only those who aim in that same direction will feel good. And all the rest of the things can be very good or not so good, comfortable or not, that's not important. Rather, this thing he can lean on, you know, like the back of a chair, where he can be organized in such a way, and only who thinks this way, then it's comfortable for him. And there could be very tasty meals here, you know. Sometimes I can show you such states where you'll receive everything in your life, and a good salary, or without a salary, and money, and honor, and whatever you want, but I will enter one little thing into you that you will run away from everything, only for one thing. Shame let's say, I'll put it into you, that's it. And you won't want, you won't want those things, it would be better to die. It needs to be that way in the society as well, where a person who's not connected to the goal will feel here that my — it's good, me, my death is better than my life, I'll run away from this life, I'm running away. How was it, we had someone that suddenly cried out — “what is a society, what do you want?” That was a classical example. He suddenly stood there and advised, he said, “what does this mean,” and he ran away. It was a true revelation. You remember how it erupted suddenly? He never, he didn't feel it ever. Suddenly, in the middle of the lesson, he cried out, oy, and ran away. That's how it needs to be; that's how it should be clear to each and every one. Well, gradually it’s also clarified, also like in him, but it needs to be very clear to each and every one, that only in that he will feel here comfortable in this place. The rest, there's no places.

Student: Yes, but how do we come to this?

M. Laitman: That's something you need to build. That's called to build the society, this form where each can lean on, where each sits only as long as his head is directed to the Creator. This form is called the right society. I don't have enough words here, I don't know how to say it, but gradually we nevertheless start to somewhat feel these boundaries and…

Question (Petah Tikva Center): (01:22:01) What is this togetherness, this common vessel, that everyone is in this state? What does it look like?

M. Laitman: So, again, from here you can understand what does it mean together, where each and every one feels comfortable only if he's connected to the same idea. And all the rest of the things also in an equal way, seemingly, each according to his sensitivity, but in an equal way they feel rejected by it.

Student: Regardless of his own situation?

M. Laitman: Well, we have private states, individual states, but that's for the sake of advancement.

Question (Petah Tikva Center): (01:22:45) What you said earlier, that we have to make a friend feel, like you said, as if you're spreading over him the…

M. Laitman: You're spreading upon him your feeling of the importance of the Creator, and the need for the importance of the Creator. Yes. You spread upon him, it's like you're bestowing upon him this bestowal, he feels these waves from you.

Student: So, it's as if I'm controlling it, or the friend in front of me?

M. Laitman: You control it; you control this upon all the friends, undoubtedly. Start doing this, and you'll see what it will be. There's a great power in this; it's an immense power; it's a force that's simply — it's a completely different degree than the rest of the thoughts and forces that are wandering around here. It's…

Question (Petah Tikva Center): (01:23:48) To speak more practically, we need a force or not, because we hear a lot about inspiration and importance for many years.

M. Laitman: And the force of the physical advertisement, so to speak, how to even make it a game, or necessary to bring to the society, even the way that you act it, such that each here must act the importance of the Creator. Must act it. To bring the mood, he says to the friend, you care if I want it, all kinds of things, but all those things must be done coercively above my feeling, meaning the feeling, my thought, my mind, above my reason. So from this point onwards, everyone starts acting, playing. It's important to us the feeling of the Creator. It's important to us the recognition of the Creator. The importance of the Creator is important to us. We shouldn't forget about Him. Constantly talking — you don't have to talk blah, blah, blah, that just takes the flavor out of it. But constantly, it should be kind of like this common burning thing. Other than that, there's nothing else common. And coerce ourselves in doing this, acting it in a lie, in a falsehood, yes? Knowing in advance that it's a lie, and that we're acting. If He is concealed, and you need to perform actions out of recognizing His greatness, well then how will you do it? You have no other way. Rather, in His place, depict as much as you're capable His qualities, yes, and so on, and advance to it.

Student: I think everyone has justification for this.

M. Laitman: Well then start acting, start playing. Where is it? Where is the Kabbalist? How do you do it? From this moment onwards, you start acting. That's it. Yes? What is your… really?

Student: What if I'm a bad actor? It doesn't add. Now I need to do something in general.

M. Laitman: If we all decide, it means that we take upon ourselves the burden of the Kingdom of Heaven. No one wants, but we're receiving, we're taking it. And that's it. There are falls, like he asked, descents, we get despaired, and all kinds of things. All is understood. But in general, like Rabash says, when you jump, all together, everyone's jumping. That's it. We're in movement, in motion. Then the descent, together with his descent, together with my ascent, everything enters into the positive. And then time truly runs, it truly goes fast.

Question (Petah Tikva Center): (01:27:16) Can we come to such a state, if we talk about it now, in five minutes, we can forget about this talk a million times, when we have this, such a state.

M. Laitman: States build laws, and in five minutes you'll forget about them.

Student: I won't forget. It's a law.

M. Laitman: So what's the law? Who'll keep this law if you'll forget about it?

Student: We have here a department that if you don't come to the lesson, you're punished. There's a law. There is such a thing.

M. Laitman: Oh, meaning you agree to take upon yourself the authority of the society to obligate you to do so. Yes? Wonderful. So now we need to build a department, a department of the importance of the Creator. Yes? Very well. Well, do it. Did I say you shouldn’t? Well? Please.

Student: No, but he's asking about the coercion, about forcing a person to increase the importance.

M. Laitman: Yes, yes, yes. That needs to be.

Student: To increase my importance. Increase for others.

M. Laitman: You must make it greater for others, and for yourself you can't make the importance of the Creator greater. Only for others and for the friends, so that they will do it upon you. And you don't need to. You're not the owner of your desires. We're not talking about what you will want. We're talking about you doing this towards your friends in a lie, not willingly. In a lie, you do these actions towards the friends. You can do that. Towards the friends. Where's Eran? He ran away. Ask him. He's currently here asking questions. You, or everything is disastrous, and the path is this and that. Go to a lesson with a friend, and see how he's there. What a path. He comes here, and it's like the opposite, right? Well, can he do such a thing? I'm assuming that he can, there somehow. Right? So each and every one of us can do that. What? Do I not have states? You don't see it on me.

Student: It's easier, when you're against something, it's easier to be positive.

M. Laitman: Of course, if we are against others.

Student: When you're against something, it's easier to be positive.

M. Laitman: Yes, of course, if you do this towards others, you can do what you want, because here your pride, your honor and ego is working. Your desire does not help you. They say to you, use your desire to receive in such a way — bestow to the society your lie, the society will bestow to you their lie, and you'll be impressed from their lie as if it's truth, and you'll receive it as truth. It's possible; do what you want. Let's do it — if you want to be the head of the group for a day, and each day someone switches. That's it. You today, during the day are thinking, and you're defining for us the importance of the Creator. How we need to do. Think. Start. Today, you're responsible. Did we agree? Try. Try. That's it. In truth, everyone needs to be like that, and every day. But I can't say this to everyone. Well, what?

Question (Petah Tikva Center): (01:30:55) If I… they know I am lying. But does it work?

M. Laitman: Not true. You can start. You and your left hand are wearing headphones. You have a big audience there. You're a complete righteous before them, a great Kabbalist. You're some degrees and some corrections, and what an impression, and what justification and righteousness. That's how they accept you. Why? I'm not trying to lie to them, but that doesn't matter. You're not in the subconscious that you're doing this. Otherwise, they won't hear from you a word. Then who are you? You, to begin with, need to come to them as whole. What is whole? You're connected with the Creator, with recognizing His greatness, awareness of His goal. You're not forgetting. You're playing in such a way that it just seems to you like you're not in it. So here I need to act also? That's not important. They're not talking about your initial point, or what we're talking here. You are. You're not. You'll recognize it or you don't. That's not important. Act this out to the society. You'll receive in return from them such a thing that you will receive it as the truth from them. It is simply the recognition of the… Even the rumor of the greatness of the Creator from the society will give you the fuel to advance in that direction. Just the rumor. Just a rumor. Everyone's talking about the same thing. That there's nothing more important and it's like this, and it's like that. Look how the TV and all these things are impacting us. And this won't influence us? Try. This is the only thing that you yourself need to develop, to do. And this is what we need to influence to the world. What am I bestowing? This knowledge of AB SAG? That's what I bestow to them. Look, you hear what I'm speaking, yes? Well, in this virtuality, in these lessons, what am I speaking? About that. This is what I speak of all the time. All the rest of the things are kind of… So they have letters, how to speak on the same topic. The topic is the greatness of the Creator. There's nothing besides that. All the rest — stories, ascents, descents, AB SAG, all those things, the screens — that's all just how to relate to the Creator in His importance. That's it. We have no other subject but that. We don't. Take the article "There Is None Else Besides Him" and read it again.

Question (Petah Tikva Center): (01:34:08) Would it be right to engage in small groups for the goal, so it will be like that?

M. Laitman: It doesn't matter to me if it's a small group or a big group. I don't need to divide our society for that. I simply need to bestow this to everyone. That's it.

Student: But if a person's at work sometimes, he's alone, and he can miss something, some answer, when we talk about laws or something that will obligate them to do so. I think that it could be that if there's a small society of people, divide the society into groups, in order to…

M. Laitman: Why do I care if I divide or don't? I need to show in all my actions that all my actions are from the impression, from the greatness of the Creator.

Student: This is very… We could lose out on this work. It's very easy to lose the forces… if you want to help us with this.

M. Laitman: I don't want to hear that. That's nonsense.

Question (Petah Tikva Center): (01:35:03) What does he mean, towards the Creator, the friends, towards myself? What is it? Towards me? Towards the friends? Towards myself?

M. Laitman: I don't know.

Student: You're making the effort.

M. Laitman: Well, I'm not done yet.

Question (Petah Tikva Center): (01:35:22) What's the best advice to do it in such a way that you really feel the recognition of evil in you?

M. Laitman: Whose recognition of evil?

Student: Yourself.

M. Laitman: I, myself, feel the recognition of evil. Look, there are states where I can't move myself. I simply am dead. And it is free to the dead. I can't do a thing. It's like I'm free from commandments, from some action. I'm not capable. So these states… When a person is truly in this lowest state, then we don't talk about it. Like one who's dead in the lowest degree, when he rises to the upper degree, there, too, he can lose his head, and it's clear, yes? But in the rest of the states, he more or less controls. He has a connection between his feeling and his intellect. Only in those two states, the feeling works, and a person can lose his mind, his intellect, his mind. That's it. So if we're talking about it, it's more or less somewhat you can function. You have two forces. You have feelings and thoughts, and somewhat you can enter into this work.

Question (Petah Tikva Center): (01:36:51) If I try to sharpen this, I'm somehow in such states.

M. Laitman: What is in these two points, when I rise to a high, so he really falls to despair? In those two points, what's missing for me? I have maximal feeling, no intellect. I need to add intellect. Where will I get this mind from? From the society. And by this, I will grow my Kli, and will not be confused. All right. This is already… We'll see about the method of the work.

Question (Petah Tikva Center): (01:37:31) If we talk about the example that you gave, you go to the group, and you come in wholeness, and you talk from such a perfect place, and then the group is impressed by him. If we're here, we begin to behave this way, then we need to each behave as if he's a Kabbalist in the final correction, actually. How do you do such a thing? And then also the people around, they will have this impression. Everyone here will see them as Kabbalists in the final correction.

M. Laitman: Oh, wonderful. You're saying, if we were to behave this way, you're saying, we will actually, each will appear towards the other as the greatest of the generation, right, in the final correction. And then I will see that everyone here is such great ones. That's exactly what you need to see.

Student: The question is, how do we do such a thing?

M. Laitman: You do this artificially, artificially. Did you understand? It's like you're saying, I want to be in this. You're saying that we need to do it. I'm willing. Let's do. What's "let's do"? Out of our feeling, out of our intellect, out of everything that I have, let's do. But I don't have, I don't have a feeling for it. I don't have an intellect for it. Nothing. So how will we do? That's what I'm saying. We will act. How can you obligate a person to do something? Only, just even psychologically, you understand. How can you obligate me to do something? Meaning, to obligate means not willingly, not according to the inner drive. If not by the desire, then nothing needs to be written for me.

Question (Petah Tikva Center): (01:39:13) The question is, how do we advance in such a state? If we manage to act this way, then how do I advance from people coming, and they come, they take that state that they're in, and then you can, they can stand with it. If everyone will be in this act, it's kind of like, it'll prevent some kind of nice kind of thing, but it will avoid…

M. Laitman: I don't know. You're wise. You see what's going to be born from this. I'm not that wise, because in such a state, I don't know. I was told do it. That's it. So it could be that I will do it and nothing will come out of it, and I will enter confusion, and I will enter disappointment, and I will enter the hatred of the society, and truly, I don't know what, and maybe that's the desirable result. How do I know? I just diminish my mind, and I do what they say. That's it. I don't go to see myself in the next degree, in two degrees. The next degree is already above my entire reason, where I don't understand what's going on there.

Question (Petah Tikva Center): (01:40:24) In order to help this, actually, we already went through this. What's this new thing that we can go through in order to awaken this thing in you? It's as if, I think we, some of the people here…

M. Laitman: In each and every state, you have to awaken Him. You have to awaken that greatness of the Creator, that He is the greatest towards us; in this acting that we don't see Him, so therefore we need to act Him out. This, don't say that you went through. Go through it a thousand more times, and get despaired after each time, and then something will happen. That's how it is. What will happen? What will happen is that you are despaired from discovering the greatness of the Creator. Look to what despair you need to reach. We want to discover His greatness. Without the awareness of His greatness, you can't live. So He will show you the greatness. The light of AB SAG will give you this Masach. This is what you're doing, these actions. You're raising MAN from darkness, artificially. This is what you're doing actually. Maybe there are more words, but I don't.

Question (Petah Tikva Center): (01:41:56) We talked about acting, using the actor on the spectators, spectators meaning…

M. Laitman: Of course, a friend needs to respond when we're all there. I'm talking about myself towards the society, and certainly we're talking about each and every one. There's no doubt, certainly. And what I told him, that's as if each of us needs to be like that. But when I said to him, you be responsible, meaning awaken everyone to do this game, this act.

Question (Petah Tikva Center): (01:42:45) Can I suggest something? Each one will feel, like we said, there's a law. I'm in the army right now.

M. Laitman: We're in the military. You see a command. We're done. It's a command.

Student: From all these things, we take to the specific group.

M. Laitman: You're already talking about details. Please, yes. We already talked about you. You were there on the roof. Okay.

Question (Petah Tikva Center): (01:43:41) If I go somewhere, and I need to put my state aside, and what will cause me to put this state on the side, and draw other people? This great thing that the fact that I see it there, they need it. But I don't have, as a result of what I can receive from it.

M. Laitman: Buddy, you're weak in psychology. You're not doing a lecture to people because they need it. You're doing it because you want to coerce your reason upon them. You need to prove to yourself that you're right. Well…

Student: Right. And then I receive both honor and control. If I try to do this before the friends, and I try to do this before the friends, then I will receive such a thing that you're not even capable of seeing the smallest small. If I need to constantly see more greatness of the Creator than I already feel myself so great in relation to him that I'm not capable of working with it at all, and it's scary. If I start bestowing to everyone, I'll start receiving from this kind of a… maybe they won't be to me.

M. Laitman: But buddy, you need to despair each time and get greater coarseness, and then greater recognition that the Creator is greater, and greatness of the Creator, meaning an awareness, seemingly. More advertisement of the greatness of the Creator towards the greater coarseness that you acquired now, and like this, more and more. So what's not so clear here? It's written everywhere about these things. Well?

Student: But I need to receive from them in return.

M. Laitman: What do you need to receive from them?

Student: To receive something in return, because I'm constantly going to see myself as bestowing, and they're going to receive from me.

M. Laitman: They will also bestow upon you like you're bestowing to them. Only what you are bestowing to them, you want to kind of like, to ignite them, to activate, to awaken them, yes? Like you wind a spring, you want to wind them, yes? And they're doing that stretch back to you.

Student: The question is, if I need to receive something…

M. Laitman: It won't help you whether to receive or not. You will receive necessarily. You will cry and rejoice with everything that they can do with you. What do you think? You're not wise against the influence of the environment. No one is smart. No one can withstand it. There isn't. You're built. If you're not crazy, if you're not… if you're normal senses, then like it or not, you're influenced by the environment. We have no choice. We can't elude this. Like it or not. Rabash said it even simpler. As much as you like Yossi Sarid, I don't know, a politician there, I don't know, if he comes to me, I'll respect him. I won't be able to throw him from my door. Why? Because the big society in Israel seemingly — seemingly, I say — respects him. So even if he's someone I hate, I will nevertheless, with that hatred, respect him. I'll relate to him with some form of importance. Why? He's important in the eyes of the world. There's nothing I can do. I'll hate him. Yes? But this object will be important to me. Why? Because everyone appreciates him. I have no choice. I appreciate him as well.

Question (Petah Tikva Center): (01:47:17) So what do I do with what Sion said? What will I do if, let's say, this week I come, I act this, in this game, and I'm actually dealing with what's happening with me, and I don't have the strength to come to the friend to be used, the force, and I say, listen, come and help me. So I'm actually lowering him, no?

M. Laitman: Let's go study a little bit and leave these things so that it will be something that we experience. Okay? You're starting to ask, what will be? So I'm telling you, it will be bad, and even worse, and even worse, until the bad will be so much so that we will really receive a gift from it. We will want it so much so, we will truly need the recognition of His greatness so much so that He will truly give it. Otherwise, you're not even crying out. You don't even want to turn to the friends and ask, and to receive a little of that. So you can turn to the Creator, give me the forces, let me recognize You. You're not crying out. You need to scream out. This outcry will only be from this acting, that you can take it out. You're being told where you brew this outcry, this MAN, and it needs to be cooked. And there's a certain process in the preparation of the MAN.

Question (Petah Tikva Center): (01:48:54) When you feel the recognition of evil in you, and there's things that are happening right in your face, and you feel it, how do you know how to relate it to the Creator and not to you?

M. Laitman: I really respect you. You're asking about individual personal states, about a personal matter between you and the Creator, or you and yourself, and not what we talked about. You want me to answer you? I will answer you, but later. Now I don't want to confuse the subjects. And we're moving to the study of Ten Sefirot, part 8.

Reader: Now, friends, let's summarize, let's share impressions of the lesson, what we're taking to implement in the Ten. We've got six minutes, workshop.

Reader: Let's move to the next part of the lesson, but first we'll sing a song.

Song: (01:56:00)

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