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

Daily Morning Lesson: April 17, 2026

Part 1: A lesson based on the articles of Rabash

Rabash. Article No. 26, (1988). What Is the Difference between Law and Judgment in the Work?
Original lesson date: 02/28/2003

Reader: Friends, in the first part of the lesson, we will learn from a lesson with Rav from February 20th, 2003, based on the article from Rabash; the article is, What's the Difference Between Law and Judgment in the Work? We'll read it together in the Tens, if the Tens who finished before time can start a workshop about the main insights from the article.

Reading: (01:07) What Is the Difference between Law and Judgment in the Work?

Article No. 26, 1988

It is known that “law” means without intellect, meaning above reason. That is, there is no reasonable way to answer why this was done this way, or why it should be done this way, in the way and manner that the Torah requires of us.

For example, our sages said (Minchot 29b), “Rav Yehuda said, ‘Rav said, ‘When Moses went to heaven, he found the Creator sitting and tying crowns to the letters. He said to Him: ‘Master of the world, who is holding You back?’ (RASHI interprets that ‘crowns’ are like the tags [markings] in a book of Torah. ‘Who is holding You back?’ refers to what You wrote, that You must add tags to them). He told him, ‘In a few generations time, there will be a man whose name is Akiva Ben Yosef. He will interpret myriad laws over each and every dot.’ He said to Him: ‘Master of the world, you have such a person, yet You are giving the Torah through me?’ He replied, ‘Be quiet! Such was My thought.’ He said to Him: ‘Master of the world, You showed me his Torah [law], show me his reward.’ He saw that his flesh was being weighed in a slaughterhouse. (RASHI interprets that this is the place where butchers weigh meat, as said in Berachot, p 61, that his flesh was combed with iron combs.) He said to Him: ‘Master of the world, this is the Torah, and is this its reward?’ He replied, ‘Be quiet! Such was My thought.’’’”

We see Moses’ above reason in two ways: 1) Above reason that the Creator gave to Moses, as it is written, “Moses will delight with the gift of his lot, the gift of the Torah that will come through him, which is certainly only the salvation of the Lord.” A person does not know why he deserves such a great gift. That is, Moses saw that this was not according to his actions. In his view, the Torah should have been given through Rabbi Akiva and not through him. 2) Above reason in the opposite way: Moses asked, “This is the Torah, and is this its reward?” It seems to be a punishment. Above reason, he had to say that this was a reward and not a punishment, as Moses thought. This is called “the law of above reason,” which the mind cannot attain.

It follows that when a person takes upon himself the burden of the kingdom of heaven, the body asks, “What will you get out of it?” There should be two answers to this: 1) Lo Lishma [not for Her sake]. That is, a person should make up for himself some answer that the body will understand with its reason that the goal is worthwhile. This is called Lo Lishma and it is called “within reason.” As we explained (Essay No. 23, Tav-Shin-Mem-Het), we should discern five manners in Lo Lishma, and a person should sort out the Lo Lishma in the state that he is in, so the body will understand that it is worthwhile to work because of the Lo Lishma, that now it understands that it is worthwhile. In this manner, he will have fuel for work and he will always have a place to work.

However, a person should also try to begin to work and seek tactics by which to get to Lishma [for Her sake], since a person does not know what is Lishma. Its literal meaning is “to work for the sake of the Creator,” and who does not know what is to work for the sake of the Creator? Still, before a person begins to engage in work in order to achieve this “for the sake of the Creator,” he cannot know what “for the sake of the Creator” means, since in the work, what counts is the feeling, not the intellect.

For this reason, any person who wants to achieve Lishma must take time, part of his workday, meaning his Lo Lishma, and begin to work on Lishma. Then he will understand the meaning of “above reason,” meaning that the body does not understand why it needs to work for the sake of the Creator. At that time, he also begins to understand what it means that a person must believe above reason. Conversely, in Lo Lishma, it is not so difficult to believe in the Creator since the body understands that it is worthwhile to observe Torah and Mitzvot, as it is written (Essay No. 23, Tav-Shin-Mem-Het) that there are five manners of Lo Lishma, and when the body finds something for which it is worthwhile to observe Torah and Mitzvot [commandments/good deeds], it is regarded as “working within reason.” Since the body understands within reason that the matter is worthwhile, that he will gain more by being secular, meaning that his body will enjoy more than one who does not observe Torah and Mitzvot, for this reason, the Lo Lishma is called “within reason,” meaning that the need for it makes sense.

But if he takes some of the time he has dedicated to Torah and work on the basis of Lo Lishma, for example half an hour a day, and begins to ponder whether it is worthwhile to work for the sake of the Creator, meaning not for his own benefit. Then, the body begins to ask the person Pharaoh’s question, who said, “Who is the Lord that I should obey His voice?”

We should ask, How come before he began to think of working Lishma, he was content with faith in the Creator and the body did not ask those questions, whereas now that he is thinking only about walking on the path of bestowal, the body begins to ask such questions? The answer is that we see that when a person works for an employer, we should consider who is the employer and what is the salary that the employer pays. However, although he wants to know the employer, it does not matter. That is, even if he never sees the employer, but he is confident about the reward, a person agrees to work. Moreover, even if he is told that he will never see the employer, it will still not matter. Rather, what matters is the salary. This determines if the work is worthwhile.

But if a person is told, “There is an important person here who needs people to work for him. However, he does not pay anything for the work.” In this case, he needs to see for whom he needs to work. That is, he wants to know if he is really an important person worth working for without any reward. However, if there are people who respect him and he sees that he will be honored, meaning that people who know the important person will respect him for his work because he is serving an important person, he can work even if he himself will never see him and will never be able to see if what they say is true so that he will grasp his greatness and importance.

This is also because this honor is not that the important person respects him, but he derives pleasure from people’s respect for him because he is serving an important person. It follows that here it is enough that he sees the people who respect him, and therefore does not have such a great need to see the employer. Rather, he is content with knowing the people who pay his salary through their respect for him. That is, it is enough for him to see the people who pay his reward, which is called “respect.”

Conversely, if he is in a place where there are no people who respect that important person, meaning he sees that according to the service that people give him, he sees that they appreciate him as one who is a little bit important, and only a handful of people regard him an important person, but those people are not important in the eyes of those who have little regard for him. In that state, a person faces a dilemma: Should he listen to those people who are not appreciated among the respected people?

That is, people of influence in the general public say that that person should be appreciated because of his importance, but only to a degree, not simply admire him above reason, meaning more than seems reasonable. But a person sees that the influential people are the majority and the most valued, and if he listens to them, meaning serve him according to their appreciation of him, these people will respect him.

Or, he should slightly obey those who are not influential, or even worse, that it is a disgrace to openly say that he has connected to these lowly people who say that he is an important person and worth serving devotedly. Since the rule is that the majority rule over the individual with their views, when a person begins to work in order to bestow and not accept any return, each time, the majority view awakens—perhaps it is not worthwhile to work and serve him with his heart and soul.

For this reason, Pharaoh’s question awakens each time: “Who is the Lord that I should obey His voice?”

It follows that the reason that the “who” question appeared is the “what” question, which is the wicked’s question. It is written about it, “A Wicked, what does he say? ‘What is this work for you?’” That is, when a person wants to go against the general public, who say that they settle for working Lo Lishma because Lishma is for people who can go above reason, and we, the majority of Israel, settle for being able to observe Torah and Mitzvot with the aim to benefit ourselves, and doing everything with the aim to benefit the Creator is no business for us.

Yet, he does want to work in order to bestow and not receive at all. At that time the body asks, “Who is the Lord?” That is, are you sure that He is so important that it is worthwhile to work for Him? In other words, working for respect, meaning to work in order to be respected, does not apply here because the general public does not appreciate him because he is working in order to bestow. On the contrary, they degrade him and say about him that he is a fool.

For this reason, he must establish the importance of the Creator by himself. Here is where man’s ascents and descents begin. Those two—the “who” and “what”—come together and ask him their questions, and a person cannot always overcome them.

It follows that the main reason why a person begins to ask questions, and he is seemingly asking because he is ready to do the holy work and has no lowliness in himself, except it is hard for him to go with faith above reason, this is why he asks the “who” question. But in truth, the questions arise out of man’s lowliness, since he is immersed in self-love and cannot overcome his self-love.

It is human nature that it is difficult for him to say that he is wrong, that he does not have a view about himself, but that he follows his heart, as our sages said, “A wicked is in the hands of his heart,” as it is written, “And Haman said in his heart.”

For this reason, it is better for him to say that if he knew the Creator, he would certainly serve the Creator. But since the mind does not understand the whole matter of faith above reason, it argues, “Who is the Lord that I should obey His voice?” But in truth, his will to receive claims that it only wants to understand if this is true, and wants an answer to the question, “Who is the Lord that I should obey His voice?” That is, when we say to the body that we need to work for the sake of the Creator and not for our own sake, this is why he asks the “Who is the Lord” question.

But when he worked with the intention Lo Lishma, he did not need to ask the “Who is the Lord” question, since the work Lo Lishma is within reason. Hence, the acceptance of faith is also within reason for him. That is, both the mind and the heart are built above reason, and both need the Creator’s help in order to be rewarded with mind and heart.

It follows that “law” means that it is above reason, and the intention pertains to faith, and by faith above reason he becomes Israel. Conversely, before he was rewarded with faith above reason, he is regarded only as “sacred still,” called “dust.” That is, he still tastes in the spirituality that he attains the taste of dust. This is called “Shechina [Divinity] in the dust.” This is so as long as he does not accept above reason. This is as we said above, that we must ask the Creator to give us the strength to be able to go above reason and not be enslaved to our reason.

Conversely, the Torah is called “judgment,” which is specifically within reason. In other words, he must understand the Torah, called “the names of the Creator.” However, it is impossible to attain the Torah, called “within reason,” before he is rewarded with “Israel,” as it is written (Hagigah 13a), “Rabbi Ami said, ‘One does not deliver words of Torah to idol-worshippers, as it was said, ‘He did not do so to any nation, and they do not know the ordinances.’’”

From this we see two things: 1) The Torah is called “judgment,” as it is written, “and they do not know the ordinances.” 2) It is forbidden to teach judgments, meaning Torah, to idol-worshippers.

The question is, Why is it forbidden to teach an idol-worshipper Torah if he wants to learn? It stands to reason that it should be to the contrary: By learning, there will be sanctification of the Creator. That is, even the idol-worshipper will acknowledge the importance of the Torah, so why the prohibition?

We should interpret this in the work. It means that idol-worshippers and Israel are in the same person. Before one is rewarded with the law, called “faith above reason,” he is still not called “Israel,” who can attain the Torah as “the names of the Creator,” regarded as “within reason.”

In the work, there is a rule that Baal HaSulam said, that where it is written “forbidden,” it means “impossible.” This is the meaning of the Torah being given specifically to Israel, since Israel is the quality of Yashar-El [straight to the Creator], which means that all his actions are for the sake of the Creator. This is called Dvekut [adhesion], “equivalence of form.” When a person is rewarded with this law, then comes the time when he can be rewarded with the judgment called Torah. This is the meaning of the Torah being given only to Israel.

It therefore follows that “judgment” is the first nine Sefirot, which is regarded as the Torah. This is received within reason. It is as our sages said (Baba Metzia 59b), “Rabbi Yehoshua stood on his feet and said, ‘She is not in heaven.’ Rabbi Yirmiah said, ‘For the Torah has already been given on Mount Sinai.’”

By this we will understand the side-locks, which are like the edges of the field. We must leave a side-lock, as the ARI wrote (The Study of the Ten Sefirot, Part 13), “Malchut de Galgalta is called Pe’ah [side-lock]. This is known from the words, ‘You shall not reap the sides of your field. Leave them for the poor and for the stranger.’ Malchut is the last of them, like the edge of the field that remains after the harvest. Likewise, after one shaves the hair of the head, which is like the harvesting of the field, one should leave the side-lock, which is as the Malchut of the hair. It follows that the Pe’ah [side-lock] is forever Malchut.”

Accordingly, we see in the words of the ARI that he likens the reaping of the field to the shaving of the hair of the head. A person must not receive for himself the Pe’ah, which implies Malchut. Rather, both on the field and on the hair of the head, the Pe’ah must be kept, implying Malchut.

The meaning is that Malchut is regarded as faith above reason, when a person has no clue. This is the intimation that a person has no permission to receive into his reason, but that he must leave this to the Creator. That is, a person’s hand does not reach there, and “hand” means “attainment,” from the word “If a hand attains.”

This is called “law.” Conversely, the Torah, which pertains to the upper nine, is regarded as “judgment,” which pertains specifically to man. That is, he must attain this within reason, as was said about the Torah, “She is not in heaven.” This means that the field, except for the Pe’ah of the field, is called “the upper nine,” regarded as the Torah, which pertains to man. But the Pe’ah of the field and the Pe’ah of the head imply Malchut and pertain only to the Creator, meaning above human reason. This is called “entirely for the Creator, and man’s hand does not attain there at all.”

The Torah is the opposite. It pertains specifically to people, to accept it within reason. This is the difference between Torah and Mitzva [commandment/good deed]. Concerning the Mitzva, we were not given the reasons for the Mitzvot. Rather, we accept the Mitzvot without any rhyme or reason, but as a constitution.

But the Torah, our sages said, is named after man. That is, the Torah pertains to man. The question is that once it is written, “He desires the Torah of the Lord,” and another time, it is written, “He will contemplate His Torah day and night.” They interpret, first it is called “the Torah of the Lord,” and once he has learned it and has internalized it, it is called “his Torah.” This is why Raba said, “The Torah is not his, for it is written, and he will contemplate His Torah day and night” (Kidushin 32b).

We see that the Torah is named after man. That is, it must come within reason. This is called “judgment,” the opposite of “law,” which is faith. However, this work of faith, which is regarded as Tzedakah [righteousness/charity] and not Torah, should be with joy, as it is written, “Serve the Lord with joy.”

In other words, a person taking on himself the kingdom of heaven should be with joy. He must not look at the nature of humans, that it is hard for him to go against the intellect, and that instead, he wants to understand and to know what he wants. And since a person cannot immediately assume this work of acceptance of faith above reason, so it will give him joy, we must begin this work coercively, even though the body disagrees. This is regarded as a person having to “take upon himself the burden of the kingdom of heaven as an ox to the burden and as a donkey to the load.”

However, one must know that he must achieve the degree of joy upon assumption of the kingdom of heaven. It is as we say after reading Shema Israel [Hear, O Israel], “And you will love the Lord.” This means that although a person begins coercively, he must come to a state of joy, and then he will not feel “like an ox to the burden,” which always wants to throw away the burden because it cannot stand it. Conversely, when he is glad about it, it cannot be said that he regards it as a burden.

Now we can interpret the meaning of the “red cow on which no burden has been placed.” Since a red cow is called a “law,” which is Malchut, it is written, “on which no burden has been placed.” A “burden” means that he is still not in gladness and still cannot observe, “And you will love the Lord your God with all your heart and with all your soul.”

Reader: (34:50) We'll go to the lesson on February 28, 2003. Matzav Echad, Ze Chok.

M. Laitman: Rabash describes here two states that exist in our work, the first state is a law. We begin from conditions without which it's impossible to enter spirituality. These are called Mitzvah, faith, Tzedakah, the kingdom of heaven which is accepted, As an ox to the yoke and a donkey to the burden. Meaning that there's no flavor or joy in them at all; but rather, heaviness and discomfort against one's desire. The work is hard and the main thing is that we do not see what we are doing or why we do it. This is all because we need to exit the will to receive – that is, all efforts are flavorless without knowledge above reason, and are really by force, so that we do not see any spiritual pleasures that could tempt us and pull us from our current point into the Klipa rather than Kedusha. We need to want spirituality more and more – not because of the awakening given now for the sake of receiving – meaning that we shouldn't desire spirituality for the sake of receiving, therefore, we are shown that there is no flavor in spirituality. If you do want to approach it, you need to do that without taste and without joy, so then now? According to the law, what is law? Malchut, which is entirely the will to receive and it needs to determine conditions, where this will to receive will not operate in its usual way. In other words, that it will conduct actions without receiving reward. As an ox to the yoke and a donkey to the burden, how can we work in such a way against our nature? Then we can already enter the spiritual nature and acquire the second part of the work, which is called the revelation of the lights, joy, the nine upper Sefirot above Malchut. We need forces to keep the laws in Malchut, and afterward to come to the observance of the Torah. In the article, here ,he doesn't explain how to do it, he just gives two stages that we need to go through. Each time that we make an effort to observe this law, that is to work against the desire. No matter how tired we become, how unpleasant it feels, how we see no justified reason, and in general we feel exhausted, they add to us more and more heaviness and burden until we ask, who is the Lord?

M. Laitman: To the extent that a person reaches that question and, from it, he can grow either on the side of Pharaoh or on the side of Moses. If we are allowed to ask, who is the Lord, again and again, even though it's unpleasant, and this feeling goes by very harshly; however, by adding this question to our current state and continuing to advance above it. By doing so, we increase the degree, so that this question of who is the Lord, it never comes to people who are secular or religious in the usual sense. This question mustn't arise except for those who need to advance in a personal connection with the Creator. He sends those people this question: who is the Lord? so that the person will know exactly what he wants, what quality he needs to attain which is called, the Lord, and what he needs to resemble in order to draw closer to it. Therefore, all the heaviness and the laws, the fulfillment of conditions set before us by our teachers, and these conditions are called, Mitzvot, a command that this is how it is, why is it that way? Flavorless, because you're not yet allowed to see what's inside because your will to receive would immediately take it for itself and then, all of your work will be without progress beyond Malchut to the upper nine Sefirot. The entire work is called, faith, it's called, Tzedakah, or charity so that our Malchut, our nature, will become the kingdom of heaven. That Malchut above which there are the heavens, the nine upper Sefirot so that Malchut supports the nine upper Sefirot and becomes a kind of foundation for them. From which, onward, a person becomes aligned with the nine upper Sefirot; one does not only refrain from using natural qualities for the sake of receiving. He also begins to adapt his Malchut to the kingdom of heaven. That is, to align Malchut with the nine upper Sefirot so that his desires serve intentions of bestowal that are adapted to the Creator's qualities, to the upper nine Sefirot. Then, it's considered that one opens a vessel in order to receive for the sake of bestowal where the upper light dwells, the upper light called, the Torah. And the feeling of the upper light in the nine upper Sefirot meaning in Malchut that resembles the Creator's qualities, that feeling is called, joy. That is how we shift from the law or that's how we come from the law called Malchut, to judgment.

(43:45 )It is written that it is forbidden to teach Torah to a Gentile, while a person is still a Gentile meaning one who has intentions for the sake of receiving. So they certainly cannot attain the Torah, the upper nine Sefirot so by nature they're not suited to the upper nine Sefirot and, therefore, they're called, Gentile. Forbidden means impossible so if we're still within the limits of Malchut and cannot observe them and exit toward alignment with the upper nine Sefirot, then the Torah cannot exist within us. The light cannot dwell in us, only after we become Israel which is already, Yashar Kel – straight to the Creator – which means having intentions to bestow both in observing those laws and also in the nine upper Sefirot. Laws are called the observance of Malchut, the Mitzvot of do not do. Meaning, intentions not for oneself and, then, afterwards we come to intentions to bestow which are the nine upper Sefirot. From transitioning between a Gentile to becoming Israel and indeed the Torah has given it to Israel, one becomes aligned with the Creator in adhesion with Him. One already becomes, how should I put it, someone who is adapted to the Creator, adhered to Him.

Question (Petah Tikva Center): (45:46) With regards to the honor that he's talking about that can be used in order to, basically, draw yourself towards the goal, as if work on the will to receive. What is this matter, what does he give us here?

M. Laitman: What kind of honor can we use to pull ourselves upward? A kind of honor that is not for our own expense – that is the honor of the Creator. If we elevate the importance of the goal, the importance of the Creator above self-honor, above fulfilling our own will to receive whether through the respect society gives us or the respect we give ourselves. Then instead of that honor, just as there's different kinds of fear: fear for oneself, for one's children, for this world, for the next world. Then there's a different kind of fear of will I be able to fulfill the Creator in order to bestow? That, too, is a form of honor, either I can fulfill myself whether from myself or from society which care about these kinds of honor in this world or the next. Or honor that I can aim for the sake of the Creator, the honor of heaven where the Creator's degree is more important to me than my own. It's not that the Creator needs this attitude, but it gives me the ability to exit my own vessels and begin thinking about bestowal. When I think about bestowal, all spirituality goes through me and I become as one body with the Creator, with Him. Simply, from the Creator's side, His intention to do good to His creations can only be realized in such a way that if I want to fulfill myself, I need to fulfill Him. Because if I fill myself, immediately, the pleasure disappears and the fulfillment disappears and the desire disappears. And I'm left empty again in order to give the created being the possibility of becoming filled continuously, eternally, so that we feel eternal life, eternal attainment. A kind of existence that we do not know at all without vessels because it always comes and goes, comes and goes at every moment. In order to give us this eternal feeling in our existence, the Creator prepares for us His vessel – the deficiency in Him – as if He needs our relationship, as if He enjoys what we give Him. And, in such a way, when I work in giving, so that my pleasure comes from me giving to Him, it turns out that the more I give, the more I enjoy! This process can be endless and that is called, eternal life; the feeling of this process is called, life. It's like with us but with our lives, it's this life that stops and it restarts moment by moment with alternating life, acts in small fulfillments. But in this process where you're constantly filling Him since His vessel is unlimited, you always have the opportunity to add more, giving. To constantly feel eternal life and you constantly expand and grow. Therefore, the honor of the Creator, the greatness of the Creator is the means by which you can bestow to Him. So that if you have the recognition of His greatness, some sense of His honor, it naturally gives you the ability to give, to bestow. Just as in this world, when someone important stands before you, you naturally feel some inclination to give, to serve, to relate to him.

Our problem is to imagine the greatness of the Creator during the time of the concealment; and if we can do it during concealment, then gradually He begins to reveal Himself genuinely, truly. Then, even upon His revelation, we can direct His greatness not toward ourselves – that's already called receiving in order to bestow – so before He's revealed, so then I can make a restriction and that's called the double work. Before He is revealed, I can do that work and then bestow in order to bestow; when He's revealed, then it's a sign that I can work in receiving in order to bestow, you understand? Then, against my will to receive, there is this pleasure and we can stop that, invert it, and really make this kind of phase shift, this inversion. Before, the honor of the Creator, His greatness, what we speak about in the group that we need to elevate. That's the means through which I really shift from constantly turning inward to turning toward Him, you can even see this in simple examples. Let's say, now, you came at three in the morning, half asleep, you don't care about anything. Maybe you only think a little bit about how to feel better. Maybe your mood and your state is not so good, you don't really care about anything. In any case, what can you do? You came, you start hearing lessons, words, impressions and you see these guys around you who think a little bit differently and who are uplifted, and you start becoming impressed from that. In any case, something inside begins to change, your attitude toward life, toward its purpose. And from that you can already make some exertion. You can say, yes, I'm exerting but that exertion is completely based on the upliftment you received from the society. If you hadn't come and sat here and heard these things, you wouldn't have been uplifted, but now you are uplifted but it's because you came and everyone's just like you. Everyone comes, everyone somehow influences one another. If you influence everyone so that they influence you a bit, the profit is entirely yours. It becomes your own fuel, you're no longer working on some kind of foreign fuel, it becomes your own. Then you can already carry out another law, another condition, even though you don't see the goal, you don't see the Creator. And then, you understand that not seeing Him is actually good because it doesn't tempt you to receive pleasure from the revelation for your own sake. It's good that He is concealed and it's good that you can receive that push towards the Creator from the society rather than directly from Him. Because if it came directly from Him, you'd immediately enjoy it, since you get that push through the society, that frees you from the need to perform the first restriction on your vessels and it helps you observe the law. That's how we start to work and that's why this stage is called the time of preparation; after I work in such a way and I make a certain number of efforts, which I need to go through according to the root of my soul. Then a person reaches a state where the screen, the Masach, is given; and then I already become worthy for the Creator's revelation in and of itself. Then, I can get that strength from Him and, then, I can selectively get, not pleasure, but the strength to draw closer to Him. From the light that comes from Him, I take – not fulfillment but correction for my vessels – and after I correct them, then I can fill them as well in order to come even closer, to become more similar to Him. This is how a person ascends the spiritual degrees moving from law to judgment.

Student: The same force that the society gives me, basically they show me the greatness of the Creator, won’t it go causing me to want to move towards Him. So do I need, after they gave it to me, I need to do some work and excite it within me? Or there's always a work from society here and it actually is what makes it greater or I need to make it greater?

M. Laitman: Without the spark that is given to us, we cannot begin the work, the whole work begins from the spark. There are billions of people in the world. If they don't have that spark, you cannot do anything with them. They are still incapable of developing the spiritual vessel because they don't have that point from which it begins – the point of Malchut, the black point, the point in the heart, that is the spark. Now, society doesn't give my vessel anything except inspiration, so how do I grasp the inspiration from the society? It's from that system in which we are all included together, the soul of Adam HaRishon. All in all, all of us, all the souls are connected in a rigid system that cannot be broken; that structure is called Adam HaRishon. Rosh: head, throat, body, legs, hands – meaning a spiritual Partzuf – what we learned there in Part Eight onward in The Study of the Ten Sefirot. Even though this Partzuf was shattered, what does shattered mean? The connection between its parts became shattered: there was love between them, now, there is hatred between them, that's what is called, the ruin of the temple. The whole structure was ruined, there's no connection. When I try, even in a small way, like what we attempt to do, to establish some kind of connection between a few of these parts of Adam HaRishon that are available to me, that gives me a force of connection that corresponds to what truly exists in this system, in that spiritual level where this system exists in its full strength. Therefore, we can receive from one another, forces; as much as I try to connect with a few other people, according to my overcoming of the shattering that exists between us which was done from the beginning. By trying to connect, then I attract that force of connection that exists at the upper level and that becomes a real spiritual force at my disposal with which I advance. That's considered that I attach additional vessels to myself, additional forces.

Question (Petah Tikva Center): (01:00:43) He writes in the beginning of the article about Moses. That he says on the one hand that the Torah needs to be given not through him but through Rabbi Akiva and he asks about the reward of Torah. And it's as if the Creator tells him, be quiet, this was My thought. How could there be a fulfillment without a deficiency, without a vessel? The Creator gave Moses something he didn’t want?

M. Laitman: No, Be quiet, such was My thought, speaks about Malchut, the law – not the desire itself but to work against the desire. Malchut is positioned opposite its own desire, it needs to work in concealment, in observing the laws like, An ox to the yoke and a donkey to the burden; only afterward does judgment come. Moses is the aspect of faith, it begins from faith, that is from Malchut and afterward, it turns into the reception of the Torah. He gathers the people of Israel, leads them out of Egypt, meaning he already becomes a Partzuf. And then, he merits receiving them from the upper nine Sefirot, that is, the reception of the Torah.

Student: Until that state of reception, it's always against reception?

M. Laitman: Yes, of course, at the beginning, the work is against reception. At first, it's only Malchut, the observance of the laws. These are laws without knowing, meaning, until we acquire screens, Masachim, we need to work in the aspect of faith. Meaning we're not allowed to see the light but, on the contrary, from the darkness we need to constantly try to gather strength, to gather forces in the darkness. The moment the image of the Creator is before us, then it becomes a problem. He starts making this grip for the Klipot where the work becomes very hard; that's why, this is what he says, look at this, look at what image Rabbi Akiva brings us here.

Question (Petah Tikva Center): (01:03:25) Why does a person have the discernment that this law obligates him not from his choice because ultimately the system is working because my vessel is incomplete? How do I explain, maybe intellectually or the feeling that there is something outside of me that necessitates me to work that way because I work that way?

M. Laitman: Maybe you can just ask in simple words, you're mixing terms here so it's not understood even what state you're talking about. You're speaking about us at the simple, normal level, so what are you asking?

Student: There is a necessity that the Creator will not be revealed until I have the power to stand against Him?

M. Laitman: There is this obligation that the Creator is revealed only after you have the strength to stand against Him, otherwise His revelation would be to your detriment. You'd become addicted to Him, you'd be completely locked onto Him, you wouldn't want anything else. There'd be no other force in you, that you could create any kind of iron wall, so that you won't be this slave, that you won't be this addicted person. You understand, so that you can be independent, without that, you wouldn't have no freedom to do anything. His revelation would compel you in every single thing, it cannot be done if the intention is to make you into a free being.

Student: Why does it feel like something external to me and not part of my choice?

M. Laitman: You feel His revelation, this opposite one, if you're already feeling it, then you're already – no, you didn't say that correctly – you're saying it this way: Why do I feel this system as if it's to my detriment?

Student: No, that it's not part of me. Like, there's a state now that is determined that I can't receive the Creator as long as I'm not ready. That state, why do I feel it as external to me, why do I identify with the desire that it will be revealed, and there's something external that prevents revelation? Why isn't it in the feeling, an identification of one? Like, part of me is not ready to receive it yet.

M. Laitman: A person is comprised of two systems: one system is their natural one, the will to receive, operating as it normally does; and the second system belongs to the point in the heart. If you could step out of your desire and act from the point in the heart, then you'll see both yourself and the concealment of the revelation in a different way. It's something that helps you, it's not something that opposes you.

Student: How do we get to this point where the judge that moves between the two systems, how do I identify with my system with the point in the heart?

M. Laitman: How can a person identify with the point in the heart? The point in the heart is given from above, just like your natural desire, the heart. If from above you're given both this and that – both the heart and the point in the heart, you cannot immediately identify with one or the other. Sometimes you're given exercises, you're thrown here and there, and you begin to distinguish a little. But truly moving from the heart to the point in the heart is only possible by enlarging the point in the heart, how do you enlarge it? Only by receiving a certain kind of awakening and an upliftment from the outside, and that you attract the light during the study through that awakening. You have no choice, you need a Rav, a Torah – meaning a book – and a group, and from there you can receive a little bit of an impression. And with those impressions during the study, you can attract lights to the point in the heart, and it grows. What does it grow into then? You can actually then attach additional vessels to it.

Student: So, the Aviut also grows?

M. Laitman: Yes, of course, the Aviut grows alongside it, but first you're connected to that point, and the Aviut, the coarseness, is still in concealment. Then, as you start feeling the fulfillment in the point, that fulfillment gives you the greatness of the Creator. So, now the question is: how do you use that sense of the greatness of the Creator? Do you take it for your own enjoyment, your own comfort? Or do you use it as a means to advance further? If you close your eyes, meaning you don't want to enjoy that state for itself. But you use it only as a condition for the future, for further progress, then you advance. But if you take that inspiration and don't pass it onward to the group, instead filling yourself with it and resting in it. Then immediately emptiness becomes revealed in the vessel, like it is with us in our will to receive, where we become fulfilled with something that we really wanted, and suddenly we're empty again. The air goes out, and again I'm empty. So the same thing happens here in spirituality, seemingly in spirituality. So, you grow a vessel and you fill it with the recognition of the Creator with the awareness – this new greater awareness – and then you become empty of that new greater awareness.

Student: So I was never so empty and as suffering as I am now, so that actually is called, progress. Then you start asking, this is Torah and it's rewarded, you have questions like that?

M. Laitman: That's because you haven’t discerned that specific point where you started enjoying that state and not using it in a beneficial way for advancement. Now, takes a long time to learn, it's not simple, it's complicated. When a person learns, he becomes sensitive to that point where he reaches contact with the Creator. And here he's on that point on the discernment, what he does with that contact. Does he make that contact to his convenience; or does he really every awakening, every uplifting those forces he got now, he uses it to keep advancing in order to eventually acquire in order to bestow. That is actually what we learn from our walking through the darkness, how to feel that point.

Student: What is to move this point onwards, which means to enter it into the society, with what?

M. Laitman: So how can I use it, that point for the best? For the bad meaning, I'm starting to enjoy it after a bit of time. They let me feel how good and convenient it is – thank God that it's good working in spirituality – I'm better than the whole world, I feel better than everybody. I disregard everybody, I feel good; afterwards, you empty out. Or I take that point of inspiration and what can I do with it? For the future, I need to organize systems around me that will help me rise, so I have to spill this inspiration for advancement.

Student: But if I take this impression, I pour it into the society. Every point that comes for an impression, I pour it into the society, turns out the society is working by nature. Meaning, let's say now towards the society, on behalf of the society, I see someone that's kind of above, it's all good, I pour this impression. And when I'm below, I have nothing to give to the society. No, it can harm them.

M. Laitman: When you have what to give, so you give to society. And also, when you're filled with inspiration, so you should learn more, you understand better, you'll connect yourself with the books better. You'll see things in the books that you haven't seen before – you'll have a connection. And if you fall, meaning you didn't hold up to that connection when you reach the peak to extend it in order to bestow, to continue it, but you took that connection for yourself and you fell. So, next time you'll see that society can aid you, even in a state when you're in emptiness. That you've emptied yourself, because you didn't use that inspiration correctly. It happens this way and that way. So we have to learn about each state.

Student: This needs to be the permanent state, me holding on to this impression or?

M. Laitman: A person needs to always hold himself, why am I in every state? If he lets go of it, so instantly, on behalf of nature, he falls down into the will to receive.

Student: But this impression that you hold on to, can you hold on to it for advancement in a permanent way? Or do you hold on to it until you're done with this work in death?

M. Laitman: I don't understand you, that's not a question from reality. Until I finish or didn’t finish the work where I hold the impression, the impression is in my work. What motion could I do without inspiration? That's my fuel!

Question (Petah Tikva Center): (01:15:00) It was said that specifically the first nine and this is considered Torah which belongs to man and specifically Malchut which is closest to us above human reason and this is called all for the Creator and there is no man that can attain it?

M. Laitman: It's not so clear either. We have one vessel called Malchut, that vessel can't get a form of giving. We can use it like a vessel of giving – like – if you receive in order to bestow, to invert it, to receive in order to bestow there's a lot of work that comes before it. The work before it is called, correcting the vessel all together, you have to put a screen on that. And all the desires that are in Malchut that they will work in not receiving for themselves. That in each and every desire, you have such greatness of the goal, such greatness of the Creator that each desire won't want to be the opposite than just connecting to Him. That, you'll feel in all qualities and all desires you have that none of them wants to disconnect from the Creator. And you understand that in each and every desire – meaning it'll be in your feeling that the disconnection is by taking for yourself. Once I take, I disconnect, it'll be a fear like fire, just burning. That's called that you're already in the forces of restriction. After that, when you are already equipped with such a shield, then you can already start each desire to get a form of giving upon it, what does that mean? That you are asking the Creator to learn from Him how He's giving to you, not what He's giving to you, but how He's giving. And He explains, and from that action, that's called, From Your deeds, we will know You, from His actions. What does a baby do, a baby wants milk from the mother, he doesn't know how it is, who it is, anything, what you do for it or feeding it or clothing it, he doesn't care, it just comes – I deserve it. Then you start learning where it comes from and in what way they do it: if I want to resemble the parents, then what way do I do it? So you need to learn its actions, it's not only light comes from Yesod, but before Yesod, there are many actions that in this way works upon me. So I start receiving from my will to receive that I only wanted to receive that light; and now I want in that will to receive to use it, to build that system just like He has until He can come and give me that pleasure. Meaning He has nine systems in order to bring the pleasure that it will be adapted to me. And my system, the 10th point, Malchut already receives and enjoys, now I want from that enjoyment I want to build. From the enjoying, I want to build upon that a system that is exactly, it will work like His system.

Meaning I have to acquire that entire system from Him, but in an opposite way – opposite means towards my will to receive. There's, I still don't have words exactly how to explain it. We'll advance, I'll find the words, it depends on you! How that Malchut that receives one of many pleasures and a certain desire, how in that desire she can perform the opposite action in giving. She actually acquires those first nine, but what does it mean acquire? It's not just you glue the nine Sefirot, to Malchut, and you start working. Those nine Sefirot have to enter the system of the will to receive, the will to receive needs to absorb that form inside it. Meaning a person – the will to receive – gets an actual inner form of the system of the Creator – the Creator, I'm not talking about Atzmuto, we don't talk about that. We speak about the Creator, meaning the relation towards me, His relation towards me. I really swallow all the systems inside me, and in according to my will to receive, I invert them in a way that they will work and bestow from within the will to receive. Not from His will to bestow, He has the will to bestow, He starts from Keter to Yesod, and I start from Malchut. And I turn those nine Sefirot direct light into reflected light, now I have ten Sefirot of reflected light, where Malchut becomes Keter, and Hochma becomes Yesod that bestows to the Keter, that is already Malchut for me. So when a person starts the work, he already, he's not only according to the action, but also according to his status, He becomes as the Creator.

Question (Petah Tikva Center): (01:22:10) That's it, is Atzmuto or His essence, also included in the first nine?

M. Laitman: We don't talk about His essence, it's something above all desires, it's above the relation towards us. Before His connection to the created beings, He's called, Atzmuto. That connection in the point of creation, He's called the Creator, what is the Creator? Come and see, it's already attainment, that you can come and see and attain.

Student: In the final correction, also the stony heart we attain in the end, right?

M. Laitman: Why are we speaking about Gmar Tikkun, the end of correction? Yes, we have to learn now. What are we studying, The Preface?

Reader: (01:23:07) We will share impressions from the lesson and what from it we're taking to implement in the Ten.