The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: July 8, 2026
Part 1: Rabash. The Importance of Faith that Is Always Present. Article No. 6 (1987)
Reader: Hello friends, we'll enter a lesson with the Rav from 2002, it's based on the article, The Importance of Faith That Is Always Present. We'll read the article together, in the Tens, we have 24 minutes.
Reading: (00:48) The Importance of Faith that Is Always Present
Article No. 6, 1987
The Zohar asks (Vayetze, Item 75), “Rabbi Yehuda said, ‘Since the Creator promised him, ‘Behold, I am with you and will keep you wherever you go,’ why did he not believe, but said, ‘If God is with me’? He replies, ‘Jacob said, ‘I dreamt a dream.’ And as for dreams, some are true and some are not true. If it comes true, I will know that the dream was true.’ This is why he said, ‘If God is with me,’ as I dreamt, and ‘Then the Lord shall be a God unto me.’’”
We need to understand the above question, as well as the answer, in the work, as far as it concerns us. Also, what is a dream and what is the promise that the Creator made, and what is the condition that Jacob said, “If God is with me then the Lord shall be a God unto me,” then he will keep the vow.
To explain all this in the work, we should begin with the purpose of creation, which the Creator created in order to do good to His creations. It is considered that the Creator promised to give the creatures abundance. We should certainly understand this, that He promised abundance to the creatures—it certainly means that He would give to people only the abundance suitable for people.
For example, we see what is good for cats: When they catch mice and eat them, this is their abundance. We cannot say that this abundance, which He gives to vermin and insects, He should give to people. The same applies to the speaking, called “human.” In them, too, there are those who know nothing more than what the still, vegetative, and animate know as good. Certainly, animals, for example, were given the abundance that is good for them. And should we give them other abundance, it would be bad because they do not have the Kelim [vessels] to feel any taste in it. It is likewise with the vegetative and with the still. That is, within the speaking we should discern the still, vegetative, and animate.
This is as it is written in the “Introduction to the Book of Zohar” (Item 33): “And you must know that any contentment of our Maker from bestowing upon His creatures depends on the extent to which the creatures feel that He is the giver, and the one who delights them. Then He takes great pleasure in them, as a father playing with his beloved son, to the degree that the son feels and recognizes the greatness and exaltedness of his father, and his father shows him all the treasures he has prepared for him.”
Accordingly, we can see that the purpose of creation of doing good to His creations is that they will achieve the revelation of Godliness. There was no intent for corporeal pleasures because all the corporeal pleasures from which the creatures are nourished before they obtain vessels of bestowal are only, as it is written in The Zohar, a frail light of sparks of Kedusha [holiness] that fell among the Klipot [shells/peels]. This is all of their vitality. But the primary delight and pleasure are clothed in Torah and Mitzvot [commandments/good deeds].
However, in order for the pleasure that the Creator wishes to impart upon the creatures to be complete, the correction of Tzimtzum [restriction] took place, namely the concealment on the delight and pleasure that exist in Torah and Mitzvot. (It is so that the world will exist, so they can receive the pleasure and enjoy, in the meantime, from the frail illumination that fell among the Klipot and on which the world feeds.)
Through the concealment there is room for man to accustom himself that everything he does will be for the Creator because he wants to serve the King without anything in return, since he is keeping Torah and Mitzvot without any appearance of light, which is called “the true delight and pleasure.”
Once he has become accustomed to keeping his intent only to bestow, then, when he receives the delight and pleasure, there will not be any bread of shame in it because he will not be receiving the delight and pleasure for his own benefit. For himself, he will be willing to give up the pleasures. But since he wants to please the Creator and sees that the Creator lacks only one thing—that He can carry out His goal, meaning that the creatures will receive from Him—for this reason he now receives the abundance, to please the Creator, for the Creator can receive only this from the lower ones: that they will receive from Him delight and pleasure. And since the Creator wants to delight the creatures, the creatures must delight the Creator, too. This is called “equivalence of form.”
However, it takes great labor to achieve equivalence of form, which means that all the actions are done for the Creator, since it is against nature. Since man is created with a will to receive pleasure for himself, called “will to receive for himself,” and a person is told that he must cancel this will to receive and acquire a new Kli [vessel], called “desire to bestow,” so not every person is rewarded with being able to acquire these Kelim, which are fit to contain the upper light.
In order for one to have a desire to bestow, our sages said (Kidushin 30), “I have created the evil inclination; I have created for it the spice of Torah.” Thus, precisely by the Torah he can achieve vessels of bestowal.
Also, there is a saying by our sages (Sukkah 52): “Rabbi Shimon Ben Levi said, ‘Man’s inclination overcomes him every day and seeks to put him to death, as it was said, ‘The wicked watches the righteous and seeks to put him to death.’ Were it not for the Creator’s help, he would not overcome it, as it was said, ‘The Lord will not leave him in its hand,’ referring to this will to receive, since it is separated from the Creator, as it is known that in spirituality, disparity of form separates the spiritual and divides it in two.’’”
It is explained in the “Introduction to the Book of Zohar” (Item 10) that “Indeed, first we must understand the meaning of the existence of Tuma’a [impurity] and Klipot. Know that this is the great will to receive, which we said, and which He placed (the will to receive) in the system of the impure worlds ABYA. Because of it, they have become separated from the Creator and from all the worlds of Kedusha [holiness]. For this reason, the Klipot are called ‘dead,’ as it is written, ‘sacrifices of the dead.’ And the wicked that follow them, as our sages said, ‘The wicked, in their lives, are called ‘dead,’’ since the will to receive imprinted in them in oppositeness of form to His Holiness separates them from the Life of Lives, and they are far from Him from one end to the other. It is so because He has no interest in reception, but only in bestowal, whereas the Klipot want none of bestowal, but only to receive for themselves, for their own delight, and there is no greater oppositeness than this.”
According to the above, in order for a person to have equivalence of form so he may receive the delight and pleasure from the Creator, one is required to great exertion and much help from above so he can defeat the evil in him, which is the will to receive, and to be able to use it with the aim to bestow. There are many people who are not rewarded with it, and for those who are rewarded with it, it is truly a miracle.
Now we should explain what we asked about what is written about Jacob, what it comes to teach us of the way of the Creator in that the Torah tells us his dream and the vow he made, and that the vow was on condition in that he said, “If God is with me.”
It is written, “And Jacob arose from his sleep… and took the stone he had placed under his head.” It is known that a stone is called Malchut, and Malchut is called “faith.” That is, when a person wants to understand, and understanding is called “head” [mind], he takes this understanding in his mind and places it under his head. This means that he places faith in the head and places his understanding and knowledge under his head. It follows that afterwards the order is that faith is above and reason is below.
This is called “faith above reason.” Accordingly, we can interpret what is written, “And he took one of the stones of the place and put it under his head.” It is written, “and [Jacob] set it up as a headstone,” meaning that he had made faith above reason his state. Matzeva [headstone] comes from the word Matzav [state], meaning that the state that he wants to build the structure of Kedusha will be in faith above reason. This is the meaning of the words, “Then Jacob made a vow, saying, ‘If God is with me… then the Lord will be a God unto me.’”
The Zohar asked about it: “Why did he not believe but said, “If God is with me”? It replies that Jacob said, “I dreamt a dream. And as for dreams, some are true and some are not true. If it comes true I will know that the dream was true.”
We should interpret the meaning of this world and the next world in the work. This world is like a dream. That is, however we solve it, so it exists. It is as our sages said (Berachot 55), “All the dreams follow the mouth,” as was said, “As he solved it for us, so it was.” In the literal meaning, this is difficult to understand, however people solve it, so it comes true. Accordingly, why should I torment myself over a bad dream? There is a simple advice: He can go to people who are his friends and they will certainly resolve the dream favorably, as our sages said, “All the dreams follow the mouth,” and there is no doubt that there are explanations in the literal.
We will interpret this in the work. The Creator created the world in order to do good to His creations. In order not to have shame in the delight and pleasure, man is in this world, which is a place of work where he can obtain vessels of bestowal by which to receive everything in order to bestow. By this there is no room for shame here because he is receiving everything because of a Mitzva [commandment].
This is the meaning of what The Zohar says, “The Creator promised Jacob abundance.” However, He spoke to him by way of a dream, meaning in this world, which is like a dream. That is, according to how a person solves it, meaning if a person goes according to the view of Torah (as it is written in Article No. 5, Tav-Shin-Mem-Zayin), it follows that he gives a good solution to what the Creator promised, in that He has created with the world with the intention to do good to His creations. But this promise is a dream, meaning that by a person solving the promise to do good, which is what the Creator wants to bestow, he will give the solution: As the Creator is the giver, likewise, man can work only in order to bestow.
This is regarded as the promise that the Creator promised, to do good, being if a person also provides the solution, namely to do good. This is as our sages said, “As He is merciful, so you are merciful.”
But if a person does not offer the solution to the dream, but what the Creator promised, which is to do good to His creations, and he wants the opposite, meaning he wants to receive in order to receive, it follows that he solves it negatively. That is, the good that the Creator wants to give cannot be upheld because he did not prepare the suitable Kelim for the delight and pleasure to able to enter them, meaning that there will not be separation between them, as it is known that disparity of form separates the spiritual in two.
Now we can understand why the dream follows the solution. The meaning is that the Creator’s promise to do good to His creations depends on man’s work in this world, where this world is like a dream, and everything depends on its solution, on how it is solved. That is, if the solution in this world is for the better, meaning if all of a person’s actions are to do good, meaning to bestow, then the promise that the Creator promised, to do good, will come true. If the solution follows the evil inclination then the dream, which is the work in this world—that the Creator will give the abundance—cannot come true.
Accordingly, we can understand what our sages said, “All the dreams follow the mouth.” It means that if a person speaks good things with his mouth, meaning that he always says that we should do good deeds, that everything is for the Creator and not for his own sake, then the good dream comes true. That is, he is rewarded, as our sages said (Berachot 17), with “You will see your world in your life, and your end in the life of the next world.”
But if his mouth solves badly and he says that he must care for his own benefit, it is a bad dream because he solved the dream negatively. It follows that the Creator gave His promise to give the delight and pleasure as a dream, meaning within this world, which is like a dream.
Now we can understand the condition and the vow, and the importance of the vow, what greatness there is in the vow, where he said, “If the Lord keeps everything that He has promised me,” what a great thing he will do then, as it is written, “This stone, which I have set up as a headstone, will be God's house.”
Accordingly, the verse, “And he took from the stones of the place” means that he took the stones, meaning the understandings and concepts and views of the place, where each one has his own view. According to everyone’s understanding, he should walk in the path of the Creator only where the intellect dictates, and not go against reason, saying that this is why we were given reason—so we will understand what we are doing. However, he saw that although each one has a different intellect, he saw that the Creator, by creating the creatures with a nature of wanting to receive, there is really only one view here, namely self-love, except each one elicits his self-love with a special intellect. But they are equal in that they are only will to receive and nothing more. It is as it is written, “And he took the stone,” one stone.
That is, he placed reason, called “stone,” under his head, and took faith into his head, with reason being below faith. The vow was that “If God is with me,” meaning if he is rewarded with greeting the Shechina [Divinity], as it is written, “Then the Lord shall be a God unto me.” And still, I will not take this as the basis, but my whole structure of God’s house will be on faith above reason. This is the meaning of what is written, “This stone, which I have set up as a headstone, will be God's house.”
Now we will understand the importance of the vow that he said, “If God helps me solve it positively,” meaning that he will acquire the appropriate vessels of bestowal where the upper abundance clothes, this is called “greeting the Shechina.” However, he still wants to use only the stone he had taken in the beginning and which he made into a headstone, meaning the stone that was below his head. And then the vow was that although he would be rewarded with “God is with me and the Lord shall be a God unto me,” that stone, which I have placed as a headstone, will be the house of God. That is, he wants to stay in faith even though he has all the revelations. It follows that faith applies both in Katnut [infancy/smallness] and in Gadlut [adulthood/greatness]. From here we see the importance of faith, for the vow was that even in Gadlut he would not move from faith.
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Reader: We will now continue to the lesson from February 11, 2002.
M. Laitman: So, you read an article, "The Importance of Faith That Is Always Present." Right, so what is the question?
Question (Petah Tikva Center): (24:23) He writes that He created the inclination and also the Torah as a spice, and by the Torah, one can reach the vessels of bestowal. What is Torah in this world?
M. Laitman: It says, I created the evil inclination, I created the Torah as a spice; meaning all we have to do is to restrict our mind and understand the simplest things. This is a problem in Kabbalah, that it requires a person to be simple – not confused and complicated — and this is very difficult for us because in our world we put all kinds of garments on every concept, and we blur the understanding and our scrutinies. Kabbalah is so straightforward that a person feels unpleasant with it, it's difficult; it takes a long time until he understands it is truly a good approach. If you tell a person simply, your desire is a beastly desire — I said that in the Mofet school with teachers of all kinds of classes, and they all, their jaw dropped. They consider me not respected, not civilized, in short, like that, and they just escaped, so what can you do? But Kabbalah requires to be maximum precise, like Baal HaSulam says that, If we took root and branch, then we have to name the root as coupling, kissing, embryo, womb. There's no choice, that's how one thing leads to another, and that's what we should do. I mean, there are all kinds of definitions which could be pleasant or unpleasant but the Creator doesn't have any pleasant or unpleasant things. From the state of wholeness, you see the lowest, contemptible, gross — the most gross things in this world — in complete wholeness, and nothing is inferior toward the other thing. It's very simple: to us it seems different but to Him, that's how it is. And so if we are disgusted by any form in our life, it is a sign that these vessels with which we see and feel this phenomenon are not corrected. It's very simple, you can say whatever you want, but that's how it is.
M. Laitman: (27:27) Now, the Creator did something simple, He created the evil inclination in order to reform it, He created the spice of Torah. What is the spice of Torah? It means that there is a force from above that is the light that reforms. So, all kinds of actions we do that can cause a force from above to come down to us — as we said, the light that is called reforming light — all of those actions are called actions of Mitzva, or Mitzvot, commandments. And a Mitzva is a personal correction of some quality in a person. By the acts of commandment, we receive the light that reforms from above, and it corrects the person, corrects his evil inclination, and that's it. It turns it to good. He replaces the intention to receive with an intention to bestow. There is nothing more; this is the whole Torah. Now, in actions that cause corrections for our evil inclination, there are more and less useful actions, more effective actions, bigger actions in quantity or quality, or less. There is in each and every degree a possibility to do this or that, in relation to the understanding and power that a person has. And because we distinguish in all of reality — what is reality? In the entire state we are in, from the worst state, but the most deserved state, to the highest state, the most perfect state. We define five degrees, called five worlds. So, in each such world or such degree, there is its own Torah, meaning it's the same 613 desires of our soul. Now, in each world, there is a deeper level of correction. So, if we correct our desires only on the lowest degree, coarseness of root, then we can get to the bottom of these desires, to the point of acquiring the light of Nefesh. We get closer to the Creator, we feel Him, we ourselves are in wholeness on a degree called Light of Nefesh.
Now, can we, afterwards, enter the correction in all 613 desires at a greater depth, meaning another layer into their depth? In order to correct, we certainly draw upon ourselves a greater Light that reforms, or a greater Torah, as it's said, the Torah of the world of Yetzira. And that's how we acquire the degree of Yetzira, and we are filled by the Light of Ruach, the sensation of the Creator, the measure of adhesion, our status, it's all the same. And so, deeper, the light of Ruach, the world of Yetzira and so forth; and then deeper, the world of Briya; and then deeper, the world of Atzilut, and then deeper, the world of Adam Kadmon, until we come to Ein Sof, the end of correction. The NRNHY of lights, five degrees of the depth of the vessels, in each such degree, we correct all the vessels on the degree of root, or one, or two, or three, or four. And in every degree, that light that reforms works more intensely and brings us to the depth of the desire, the evil inclination, a correction. And all the light that comes and ends the correction, signs it all — it's called Messia. Before all those degrees, we are in a state called, this world, meaning it's a desire that is still not a spiritual desire with a screen, but it's before that, without a screen.
M. Laitman: (32:48) So that desire of the soul, in our soul — that as if the person already has a soul, the point in the heart — this desire that is still without a screen. When we begin to work with it, starting from sensing the point in the heart, and then gradually working with it, with that point more and more, in order to correct it, to adapt it to spirituality. Because it's all in the darkness, in single concealment or double concealment. So, we are also going through states that are seemingly of correction, but the correction is in a strange way: where on the one hand, I increase the desire for spirituality, as it says, Until it doesn't let me sleep; on the other hand, this correction is that I see how much I'm far from spirituality. These two things — and then the light that reforms works in me from above – this is what he writes in Item 155 in The Introduction to TES. And also the actions where I try to correct myself, especially during the lesson or preparations I make with the group, the friends, the books, the articles — all kinds of actions in order to draw the light that reforms during this study. All of these actions are called actions of Mitzvot, commandments, anything that we can do to cause the light to come will be called a Mitzva. After a person tries to do, he still doesn't know his organs, the 613 desires of the soul; his soul is still just a point, or a seed from which no body has evolved, yet. But still, even though he doesn't distinguish without telling the difference or without understanding, through all his efforts, his actions, he goes through all the 613 seeds — or, I don't know, chromosomes — in that drop of semen, which is in that point in the heart. And when he concludes everything, he doesn't know when but then it means that he's ready to enter as an embryo into spirituality on the degree of Assiya of Kedusha.
How does he go through it? He doesn't know how much is left, how much he passed, he doesn't know. But he still goes through 613 desires of the soul, just subconsciously, and when he finishes that, we will be ready for the salvation of the Creator, the exodus from Egypt, the entrance to the ladder of degrees. But still, all of one's actions — reading articles, working in the kitchen, working on love of friends – in short, preparing all kinds of deficiencies that will draw light that reforms on him. So, preparing all of these deficiencies, and this work above the book when he sits and studies from the book. And the work during the study, that he demands the light to come and corrects him, this is called, The action of Mitzvot, the engagement of Torah. This is what he writes in Item 17 in The Introduction to TES: Therefore, the student must pledge to strengthen in his faith, etc. Then, when a person in spirituality enters it and begins to see through the light of the Creator, he begins to see his soul, the desires that it's built from, and the connection between the desires. He sees his body of 613 pieces, of 613 desires, the body means the soul – the vessel of the soul is called body. And so, he sees how to work with each and every desire, how to make an aimed action of Mitzva. Then, in your actions, your work, this is called, To lay the Tefillin; with the second action, he's working in order to bestow, he corrects it, this is called, Being covered with a Talit.
M. Laitman: (38:09) The third action, there are the actions of, We shall do and we shall not do; and so it depends on what desires they are in, and so these can be corrected. In the language of Kabbalah, they are not called by words of this world, the actions of Mitzvot and so on. They are called by the name of Sefirot, or coarseness, degrees of coarseness and so on, Reshimot, impressions — but it's the same thing. It is called the Mitzvot of 248, the Mitzvot of, You shall do, 365, the Mitzvot of, You shall not do, above the Chaze, below the Chaze of the Partzuf, vessels of bestowal, reception, Galgalta ve Eynaim, AHP etc. All those things as we learn, it's just the correction of each desire, meaning that each organ in the body of the soul is called, The action of Mitzva. And since he corrects in a different way his desires each time from the unknown — doesn't know what he's doing, just like us in our world — and then bit by bit, more and more clings to the body. By that he clings with his body to the Creator, root, 1, 2, 3, 4, and even adheres in the fourth phase. And then accordingly, of course, it needs a stronger light, this is called, The action of Mitzvot and Torah: actions performed during the study while I'm sitting. And the whole path also divides, even though it divides into five worlds – don't get confused – but we can also divide that according to 620 degrees. Or, in the language of Kabbalah, we simply divide it into 5, or 10, or 6,000 — that's the three worlds of BYA. It doesn't matter, it depends on what's comfortable for us in terms of expression. But ultimately, this is about a will to receive that undergoes corrections bit by bit.
Question (Petah Tikva Center): (40:32) Is there any difference in the attitude I need to adopt when reading The Rungs of the Ladder or reading TES — in how I think and what I ask?
M. Laitman: When I read a Rabash article before I go to study the Study of the Ten Sefirot of his father, I have a different relation to this and to that. We read on Shabbat, The Prayer Before the Prayer by Rabbi Noam Elimelech, and it's written that a person should prepare himself for prayer. That he has to overcome all kinds of things and prepare himself. I see that even in the preparation for the prayer, when he prepares himself, he's also asking: May there be a desire that You will prepare me, that I'll be able to pray to You, that You will help me, and so on. So it's a desire for a desire for a desire for a desire, as if there needs to be some work on behalf of the person. And what kind of work? Also a request, meaning, if it's that much, then where's my effort? And my effort is specifically the request. You see, what's the difference between our work and the whole world? The whole world thinks they can do something by themselves, and that's the whole world, led by the Americans, to take control, and this evil still needs to be revealed. Meaning that there's an inability to rule, both in terms of the brains and the means and everything. But as opposite as it is, we can see from what we have to do that all the labor, all the energy, all the mind, all the control over ourselves has to be over our state. So that everything He brings us, when we gather that, all of the horrible conditions and confusions and all of the difficulty and suffering.It will consolidate all of that into a correct request. And not that I'm doing, but I'm making my — changing myself — so that He will do it.
So when I prepare myself for prayer during the study, there's nothing more correct. And actually, the only thing I need to do, and that is to pray during the study about what do I want to get out of this study — the light that reforms. So I have to think about it while I read the article, and the article should awaken me to that, and all those things work towards that from all kinds of angles. We're talking about the greatness of the Creator, man's relation to Him, all kinds of my connection to the Creator. So, by the article, it's as if preparing myself for TES, when I already study TES, then that's the time of prayer — not the preparation for prayer but the prayer, itself. So the study has to be together with some friends, otherwise, you're just reading wisdom, not Torah, it's a huge difference. I was also asked online, What books should I read? And I have nothing to answer, I'm not recommending this or that. Even if you open up TES, or whatever book you open, it depends on how you open it. Can this do something to you? If there's a prayer, if you pledge before the study, like he writes, and not to forget during the study, like he writes there. Meaning that there were those who started moving their attention away from the Torah.
M. Laitman: (45:15) So, in The Introduction to TES, he writes everything — there's everything there. So that's the only thing and we have to be aimed at that only. Whatever we can do is that during the study, from the beginning of it until the end, you will just demand and demand and demand. And the study itself, if you can focus on it, great; if not, also not that bad, as long as the demand, the prayer, is burning in you. And the study is TES because they write about it — Baal HaSulam writes about the difference – he writes in the Introduction to TES, and in other articles as well, why is it specifically the study of Kabbalah? It's because the concealed light here is greater and closer to you. And through that study, you may return closer to the purpose of creation because we're talking about the acts of the Creator in a very direct way, without any clothings, there. Ox, cow, damages, damage laws, so, damages, so that's the difference. But the clothing, well, it's the same principle, actually, in the Gemara and so on — it's just hidden – so, you can't get to the right demand, it's very difficult. He writes that special individuals can receive it from there, but not simple people like us. So that's actually the issue.
This should be the concern of each and every group. And this is the entirety of the work, that's why the groups are there, that's what they're for. To strengthen, to amplify this message together, so it's very well known, prominent, to awaken each other. To talk about the Creator's greatness and our ability through the study, as we study, to truly catch that light and be corrected. And the more the group focuses on that and finds more and more points in that, the more the group will succeed. There's no other possibility, there's no other way to ascend; and accordingly, we need to organize the activities of the group so that it's somehow revolving that before the act. It can be something you do in the kitchen and also after that, what are we doing, what do we want to gain by it? Things which don't seem to be connected — we go to work in the kitchen — so that during the study, we won't forget about a certain thing but something certain, something specific, not in general. And you can do something like that, various exercises, and you'll see how influential, how impactful it will be. It will have an effect, and this is called exertion — exertion, actual exertion. How many pots you clean doesn't matter, your inner effort is already riding atop this matter, this substance. But it has to go together, then there's a blessing in it. All the actions in this world should have the yearning to reach adhesion in them, in all acts. So, there's no action in this world that you can't tie to the goal, just because they're not related. It doesn't matter what action it is, so long as it's kosher. You can't say, And now I'll eat pig with cream, so that I will have the demand as I study to adhere to the Creator do you understand, do you think it's possible?
These are the conditions that he stated in the beginning. You're told that from the beginning, why? Because this corresponds to the connection of root and branch, very simply. It's not the matter of pork or pigs in this world, what of it but pieces of meat. But opposite the root and branch, you can't do it. If ultimately you demand that the light will come from your actions, that your actions will follow the root of the light — light opposite the soul — then you need the acts to be directed to that. And therefore, you're given these commandments, yes, these actions you perform, those you don't, that's all. So maybe we can do this as we write and prepare Mezuzot, or Tefillin, or Talit. Let's do something, some action by which we – let's make holy items, yes. What do you think? Some act which is closer to the root. If I make Tefillin here in this world, or sit with the Tefillin — yes, of course, it's more connected to the root, right? Or isn't it? Or maybe it doesn't matter, I'm in the kitchen preparing chicken or the oven, and that's enough.
Question (Petah Tikva Center): (51:08) So the relation to it?
M. Laitman: Other than the attitude I'm talking about — well, it's all correct. Two people performing something, one engages in something in this world which is directly related to the root; and the other just — he makes shoes at work, that's it, right? He makes shoes, that's his trade.
Student: . So the shoemaker is better?
M. Laitman: If he does that and he searches for a connection with the Creator through that work as well. If through his work he searches for a connection to the Creator, he works with a coarser will to receive, then, of course, his prayer, his preparation, is more beneficial. Clear?
Student: Where do we have the greatest coarseness in such actions?
M. Laitman: In the Zivug — coupling, yes? Many things are written about this in the books about the Hassidim, there are many impressions, even from great rabbis. The greatest coarseness, it's called the root of all pleasures in this world, the greatest coarseness. And if a person can even during that act – well, I'm not saying that you need to take this as an exercise! But simply, according to root and branch, we have to understand that this follows the coarseness.
Question (Petah Tikva Center): (53:01) When a person is getting used to, Everything will be for the sake of heaven; how can it be in concealment?
M. Laitman: A person has to grow accustomed to performing all of his actions for the sake of the heavens.
Student: But in concealment, what is for the sake of the Creator in concealment?
M. Laitman: Well, if he's under concealment then it's concealment, he wants to do it for the sake of heaven, sure, for the sake of heavens. Of course, he can't, under concealment, act for the sake of heaven because the opening of the eyes, when he sees the greatness of the Creator. That will give him the power to act for the sake of heaven, right? But he must make an effort until he comes to a state where he is allowed to see the greatness of the Creator, which will correct him.
Student: So what does it mean, For the sake of the Creator, in that state?
M. Laitman: For the sake of the Creator? That's called in order to bestow, to the extent one can imagine that to himself. I don't understand, we're talking now about what to demand during the study of the reforming light, what do you demand? Let it come and correct me. Well, fine, that's a general prayer, let it come and fix, correct. What does it mean, to correct? I have — my stomach hurts, I have headaches, various things, what do you want Him to correct for you? This or something else inside. Of course, I'm talking about imagination and we do need to talk about imagination for the time being, so what? That's why our time is called the time of preparation, this period, where we write on a board with chalk and this is worthless by itself. Its only worth is in terms of it being preparation. Like a child reading some nonsense in a book, that's his preparation, by that he prepares himself to be an adult. So he plays, he acts, you know; playing, it's written, playing is a very serious matter.
I used to live in Rehovot, and I had a friend in the Weizmann Institute who worked in the department for developing games, a game development department, yes. And you have psychologists there, and doctors, and teachers, all sorts, working on how to make games by which a person can develop in the most natural way for the body, and the most beneficial, best way to prepare for his life. So what? Of course, I'm playing now, and I always say, you need to act, and act towards each and every friend, but when he play-acts, right, he influences his friends in a serious manner because the friend is impressed in a different way already by that. You're with all your friends out in the yard and they want to do something, they want to trick you! And they begin to tell you that there's something that exists, and you don't have it, and you will run around, you're bursting, about to explode. It's a lie, it's a lie — but your desire for it becomes real, right? That's what's necessary, I don't need anything else, what do I care if they have it or not? I care about having the desire, that is all. So playing, acting — that's a serious matter, yes.
Question (Petah Tikva Center): (56:45) We say we don't know what time the phase of preparation ends but can we feel some development, some progress in it?
M. Laitman: During the period of preparation, there are many stages through that, of course, a person becomes more rugged. And like a child growing, you can't not see a difference between a child who's a year old, or five years old, 10, 15 years old. Let's say a mother comes to me with two sons, one is 10 years old, and the other is two years old. But the 10-year-old has developmental issues, he's like a one-year-old; and the two-year-old, the little one, has already passed him by in development. And you see, it's awful, it's not about size, you see the two-year-old, how sharp he is. He understands things, he comes to me, to the table, he looks for things, and the other one is sitting like a golem. So you understand, we need to develop what to do with children who grew old.
Student: The question is, what does it mean that this world is a dream?
M. Laitman: Why are you asking? I didn't write this article, what do you want of me? No, seriously, I don't know.
Student: In what context is that said? He talks about a dream.
M. Laitman: He talks about the dream of Jacob, that's something else, not to tell.
Student: The question is, what is a dream, what does it mean, a dream?
M. Laitman: We learn what a dream is: a dream is the departure of the Mochin, when you adhere to a higher degree. When your Mochin, your mind, current mind departs, then you belong to a higher degree. The ascension of the soul — the soul rises. We say, when a person sleeps, his soul rises to the heavens, you know, all these stories. They're not stories, I mean, in spirituality, that's how it is. A person goes to lie down, meaning that his head and feet are level, right? He's lying down, meaning the mind departs, the mind, the head is not higher than the feet, no light of Hochma. And then what he receives, he receives what's in the higher degree, and that is called a dream. Adhesion to the upper one through such an act is called a dream. What does he gain by this? We learn. You've learned this, when I do the Kriyat Shema and then I go to sleep, I prepare vessels by that for the next day. And not myself, but my father and mother, AVI, until midnight, they prepare the vessels for me. And then, with the light of day, I awaken, pray the Kriyat Shema again, the sacrifices, the Eighteen Prayer, all that.
In that, I begin to take these vessels and correct them, and then I acquire the day, I acquire the light, the light entering the vessels. That is my day, that's my status on the next degree. But how did I get there? Through the dream, where I anoint myself towards the higher degree, towards AVI, father and mother, as we call them. And they work on me, they prepare for me a vessel, and then that vessel I acquire, I gain it through the light that comes in the morning. But it's a great effort to be in a dream, to anoint oneself, to devote oneself: I deposit my spirit into Your hands, it is said. Well, go do that, what kind of faith do you need to have, what kind of annulment?
Question (Petah Tikva Center): (01:00:56) A person wakes up with dreams. Is there any work to do with that?
M. Laitman: When we wake up in the morning with the dreams, what to do with them? Just take a cold shower, and that's it. What to do with them? Nothing, it's nonsense, our dreams are beastly.
Student: Where does your soul rise?
M. Laitman: The ascension of the soul, that means that you are in a state of extreme effort. When all your bones, all your tendons, everything that you have, it's all tensed up, you're under extreme tension. And you enter a state like that, you enter a state called sleep – you annul yourself before the upper one – you're willing to devote yourself completely, truly, to give your soul. It's not that you lie down on the couch and start snoring. Boy, this is a great effort. That is called sleep, and then, after such work that you truly did, then you're ready for the next degree — to add to the degree of annulment, where you annul only your vessels. You annul them more in action, in practice, because each degree, each subsequent degree, is greater than the previous. So to enter into the upper one, for that you need annulment. But after you're annulled, you also want to add more of yourself into that annulment. You begin to grow, so that dream, the dream, you know — you're sweating in that dream.
Question (Petah Tikva Center): (01:03:03) The Zohar writes that the importance of faith needs to be even in greatness, not to budge from faith.
M. Laitman: I'm hearing — what are you asking, are you asking or not?
Student: I am asking.
M. Laitman: What?
Student: It's all revelation, there's Gadlut?
M. Laitman: If everything's revealed, then what can you do?
Student: What faith are we talking about?
M. Laitman: There is no faith, if everything's revealed, why faith? I don't understand you, what faith? There's no need to.
Student: So I'm asking, there needs to be faith, he writes If everything's revealed?
M. Laitman: So, if everything's revealed, what's revealed erases your faith. Faith is called a force of the greatness of the creation which helps me in working in order to bestow. But if it's already all revealed, then what other forces do I need in order to bestow?
Student: It's the last article, the last sentence in the article.
M. Laitman: I don't know, we need to see so, where are we?
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Reader: Let's share impressions from the lesson: What do we take to realize in the Ten? Then, we'll continue to the next part of the lesson – before that, we'll sing a song!
Song: (01:10:30)