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

Daily Lesson (Morning) May 2, 2024.

Part 1: Article No. 10, (1985). Jacob Went Out

Reader: Shalom, we are reading in the Writings of Rabash, the article “Jacob went out.” The study material is on Sviva Tova and the Arvut system. You can ask questions live through the sites. Anyone asking a question here in the study hall should hold the microphone close to his mouth and speak loudly and clearly. The Writings of Rabash, the article, Jacob went out.

Reading Article: (00:38) “Jacob Went Out”

“Jacob went out.” According to RASHI’s interpretation, “It should have written only ‘Jacob went to Haran.’ Why does it mention his exit? It says that the exit of a righteous from a place leaves an impression. When the righteous is in town, he is its splendor, he is its brilliance, he is its majesty. When he exits it, its splendor exits, its brilliance exits, and its majesty exits.” Thus far his words.

We should understand the above in the work. What is a righteous, and what is the impression that a righteous makes upon his exit?

We should interpret that the Creator is called “righteous,” as it is written, “The Lord is the righteous, and I and my people are the wicked.” This means that when a person is close to the Creator, meaning feels that the Creator is close to him, he feels how the Creator does him good. At that time, he feels good taste in Torah and in prayer, and in all his engagements, he feels that the Creator is close to him. Whatever he does, he does it with joy and elation.

Afterwards he comes into a descent, feeling tastelessness in the study of Torah and good deeds. However, he is left with the impression that he had during the ascent, when he felt good taste in Torah and Mitzvot [commandments] and was in a state of joy. That remaining impression make him long to return to the previous state. That is, after some time he awakens through the impression left in him, so as to seek advice how to return to the state he had, which was called a “state of ascent,” while now he feels his lowliness—how remote he is from anything spiritual.

This brings up the question, “Why did he get this descent? Who is gaining by this?” Or, perhaps it came to him as a punishment, for now he must correct himself for his sin. However, he does not know what was the sin for which he has descended from the state of ascent he was in. Thus, he does not know what to correct. It follows that on the one hand he does not see any deficiency in himself that could have caused him a descent, so he is compelled to say that it came from the Creator. This begs the question, “What did He gain from lowering him from his degree?”

By this we can interpret what our sages said, “The exit of the righteous from the place leaves an impression.” During the ascent it is regarded as the Creator being present in the place, meaning in the body. At that time, He causes him the sensation of excitement from Torah and Mitzvot. But he could not give that importance—that the Creator is in him, as it is written, “I am the Lord, who dwells within them, in the midst of their impurity—to appreciate it, to know who is in him and pay the due respect. Thus, they could never help him receive a higher degree, since he was satisfied with the work.

Therefore, he was lowered from heaven so as to know once more how to appreciate it, since from above they raised him and brought him closer, but he did not value it. If you should ask, “Why must one value his state of ascent?” It is as I heard from Baal HaSulam, that there is no distinction of degrees in the light. Rather the matter of Gadlut [adulthood/greatness] and Katnut [infancy/smallness] depends on the attainment of the Kelim [vessels]. According to the vessels’ attainment of the light, so is the measure of the light. This is why he said that if a person receives something from above, and has the sense to value it, to that extent the illumination grows for him, and he does not need a greater light at all. Rather, by himself, by appreciating (the illumination), it grows and illuminates for him each time on a higher degree.

It follows that the whole sin for which he fell from his degree was that he did not value his condition and was content. It therefore follows that he would have had to stay in this degree forever. Therefore, the descent he had received was for his own good, so as to give him the ability to ascend in the degrees of holiness.

Therefore, “The exit of a righteous from a place leaves an impression. When the righteous is in town, he is its splendor, he is its brilliance, he is its majesty,” means that all the importance was in it, but he did not know how to appreciate its value. Hence, “its splendor departs, its brilliance departs, and its majesty departs.”

It follows that “The exit of a righteous from a place leaves an impression.” He should know that when the righteous was in town, he did not pay attention to appreciating it: its splendor, its brilliance, and its majesty.” Instead, he turned, meaning that he did not have the importance of all the above-mentioned degrees of importance.

This is called “leaves an impression,” meaning that it had to be imprinted in him that the exit of the righteous from the place was because of the turning, meaning that in fact, all the degrees were there, but he did not notice it because he should have known that there are no changes in the light, but everything depends on the Kelim [vessels]. It follows that we can say that this departure was not due to a sin, but so as to allow him to rise in the degrees of holiness.

We should also interpret regarding the above-mentioned verse, that the exit of a righteous from the place leaves an impression refers to a person, for when the righteous is in town, it means that a person can justify Providence. Then, when he overcomes the state he is in and says, “There is no doubt that the Creator, who is good and does good, is behaving benevolently with me. However, He wants me to feel as I do.” It follows that he is justifying Providence. At that time, he immediately sees the importance of the work of bestowal and above reason. This is called, “When the righteous is in town, he is its splendor, he is its brilliance, he is its majesty,” for then he (sees) all the virtues.

“When he departs from there” means that he has departed from justifying Providence and wants to see everything within reason. At that time, he feels no taste in the work in order to bestow. And then, “its splendor departs, its brilliance departs, and its majesty departs,” and he falls once more into self-love. In other words, at that time he knows nothing but work that is built on a basis of within reason.

This is regarded as the “exit of the righteous from the place leaves an impression.” It means that only then, through the exit of the righteous, when he thinks, “Now that I feel good taste in the work, I no longer need to work above reason,” it causes him the exit of the righteous from the place. This creates in him an impression, so he will know how to keep himself from exiting the work of above reason from here on. As I heard from Baal HaSulam, when a person says, “Now that he has support and no longer stands between heaven and earth,” he must fall from his degree because then he flaws the discernment of above reason.

It therefore follows that precisely the departure of the degree he had leaves an impression on him so he will know how to be careful next time and will not blemish the faith above reason, but always justify Providence.

“And behold, a ladder was set on the earth with its top reaching to heaven; and behold, the angels of God were ascending and descending on it.” The interpreters ask, “It should have said, ‘descending,’ and then ‘ascending.’” To understand this in the work we need to explain that the ladder implies a person: A person stands below, on the earth, but the man’s head reaches the heaven. That is, when a person begins to advance upward, he reaches the heaven, and he should not complain that the ladder is set on the earth.

However, first we need to understand what “on the earth,” means. We see that the earth is the lowest thing. And yet, we also see that all the stately buildings and wholesome fruits come specifically from the earth.

It is known that Eretz [earth] implies the will to receive, which is the foundation, since all of creation and all the bad that exists in the world extend from this desire, as it is known that all the wars, murders, and so forth are rooted in the will to receive. This is called “a ladder set on the earth,” for when a person first comes to the world, he is placed on the Eretz [earth], from the word Ertzeh [I will want], meaning I want to receive. This is regarded as lowliness, that there is nothing lower than that. However, “its top reaching to heaven.” That is, precisely through the ladder being set on the earth, I will want, for Ertzeh [“earth,” “I will want”] has two meanings: 1) from the word, Ertzeh, meaning “I want,” 2) from the word Eretz [land], which is regarded as lowliness.

It is known that the essence of creation is only the desire to receive, that in the beginning of creation only the will to receive emerged. Afterwards there were corrections, called “equivalence of form,” which means that the lower one, called “earth,” achieves equivalence with heaven, which is called the “giver.” We can interpret this as man, although he is in worldliness, can still correct, by his head—called “the end of the ladder”—reaching to heaven, namely being in equivalence of form with the heaven, which is regarded as receiving in order to bestow.

As in the beginning of creation, the receiver emerged first, and then was corrected in order to bestow, so is the ladder, which is akin to a person standing on the earth. The beginning is on the earth, and then he reaches heaven. This means that we should not be impressed when we see that man is full of worldliness and has no sparks of bestowal, and he cannot believe that it is realistic that his body will ever agree to work only in order to bestow. Instead, he should believe that it is the way and the order of the work that the Creator wants it specifically in this way—that a ladder will be placed on the earth with its top reaching to heaven.

By this we will understand what is written, “The angels of God were ascending and descending on it.” The interprets ask, “Angels are in the sky, so it should have been written there ‘descending’ and then ‘ascending.’” We should interpret that this refers to man, who is the emissary of the Creator, since an angel is called a “messenger.” These men, who are walking on the path of the Creator, are called “God’s angels.” First they ascend, by the ladder being set on the earth, and reach the top of the ladder, regarded as “its head reaching to heaven.” Afterwards they descend, meaning that all the ascents and descents are because there are two ends to the ladder: 1) “set on the earth,” meaning the place of lowliness, 2) but “its top reaching to heaven.”

This means that to the extent that he appreciates “its top reaching to heaven,” he can feel the lowliness of being “set on the earth,” and regret being in worldliness. But if he has no real clue about “its top reaching to heaven,” he has nothing to impress him about being in a state of descent.

It follows that to the extent that he ascends and “its top reaching to heaven,” he can appreciate the measure of lowliness of the descent. This is why it is first written “ascending”, and then “descending,” since one can feel that he is in a state of descent only to the extent that he feels the importance of reaching to heaven.

This is the meaning of “ascending” and then “descending,” since the ladder that one should climb in order to carry out his vocation—for he was sent to this world by the Creator—begins from the degree of “a ladder set on the earth with its top reaching the heaven,” meaning from the beginning of lowliness, which is the will to receive, which is his nature. “Its head” means that at the end of the ladder he should reach the heaven, which is only to bestow. This is called “heaven,” as earth is called “receiving,” and heaven is called “giving.”

We should also interpret ascending and descending as a person having to know that when he feels that he is in descent, such as when he engages in commerce or works at a factory, or simply walks on the street, and he suddenly wakes up from his sleep and finds himself in a state of descent, at that time he should know that knowing that he is in a descent has come to him from the ascent. This is called “ascending” first, and then “descending,” for if there were no ascent in degree, owing to the awakening from above, he would not come to feel this. However, he is being called upon from above.

It follows according to the above that our entire work is as “a ladder set on the earth with its top reaching the heaven.” That is, man’s ladder has two discernments, and with those two discernments he ascends on the ladder of the living.

1) From his perspective, the “ladder set on the earth,” which is the will to receive, is set on the earth, which is lowliness. Earth means receiving, Nukva [female], who receives from the heaven, where heaven is called “male,” giver. “Its head reaching to heaven” means that bestowal, called “heaven,” is to him the head, meaning important. To the extent that he regards bestowal as the head, he regards the earth, which is the will to receive, as “earth,” meaning lowliness.

2) He regards the Eretz, meaning Ertzeh [I will want], as the head, and heaven is regarded as lowliness.

Also, “angels of God” means that one who makes the calculation that he has come to this world on a mission from the Creator to correct corrections is called “angels of God ascending and descending” on it. That is, they see the ladder of the living set on the earth, meaning that the will to receive is regarded as lowliness.

“Its top reaching to heaven” means that to him bestowal means heaven. That is, they are awaiting bestowal because the essence of their work is to bestow contentment upon the Creator, and this is what they regard as “head.” When they receive a desire with which they can bestow, they consider it elation, and this is what they wait for. Conversely, when they are placed under the rule of the earth, they feel lowliness, and are looking only to bestow upon the Creator.

M. Laitman: If there are questions, go ahead.

Reader: There are questions in the hall.

Question (Petah Tikva Center): (26:58) If the mechanism he's talking about here, where each time in order to advance we must fall from above reason into the reason, that's clear. He says here that if a person gets something from above and he has the intellect to appreciate it. To that extent the light grows in him, and he doesn't need greater light. But he himself, by appreciating that illumination, it grows and illuminates for him each time on a higher degree.

M. Laitman: Yes.

Student: What is this path of not falling but constantly remaining in a state of above reason?

M. Laitman: If I accept the point I'm in, which I did not choose but the Creator did, and the Creator placed me in it, before it, in it. And it turns out that I have, there's no difference for me if I'm staying in it, ascending, or descending. If I receive this from the Creator, I can appreciate it, as if I'm in Him and adhered to Him, then I start the next phase.

Student: What is the next phase after having noticed that it came from the Creator?

M. Laitman: The next one is that again an action comes from the Creator by which I ascend or descend, nothing happens. But I will, again, accept it as coming from the Creator, so I agree with it.

Student: How can I appreciate everything that comes from the Creator and not fall from it, that's the whole question?

M. Laitman: You cannot fall. Everything that's happening with you, you accept it as coming from the Creator.

Student: Can a person control it?

M. Laitman: Try, it turns out that you have no ascents, no descents, nothing, only adhesion.

Question (Petah Tikva Center): (29:35) What is the sin on our path?

M. Laitman: A sin, that depends on how you explain it. Certainly, everything comes from the Creator, also, the state called, sin. But what do we determine as a sin? If the Creator shines to us and gives us this fact that this is where we are, this is our state, and we say that this state is an ascent. And then, God forbid, we bring about our descent, and what brought about the descent is called, a sin.

Student: He says I have to constantly be aware of my situation?

M. Laitman: Yes.

Student: What does it mean to be aware of my situation?

M. Laitman: When I feel inside of me, in that state, I'm connected to the Creator, and I wish to hold myself to be at least in that state.

Student: It means I have to constantly be above my feelings?

M. Laitman: Yes, and not above your feeling, in your feeling.

Student: In my feeling? Okay, thank you.

Question (Petah Tikva Center): (31:18) I'd like to go back to the question about how I noticed that it's from the Creator.

M. Laitman: Yes.

Student: I'm going through some state that is revealed now. What is this action of attributing it to the Creator? Is it an intellectual, an emotional thing, what is this?

M. Laitman: When you wish to feel that what you came to is the beginning of your ascent, where you ascribe everything to the Creator.

Student: What does it mean that I attribute it to the Creator, what am I doing there? What do I need to do in order to attribute it to the Creator?

M. Laitman: You wish to hold on to this point and not come down from it.

Student: What does it mean to hold on to it?

M. Laitman: That it's precious, it's important to you. Therefore, to be in it is for you an important thing. And you ask the Creator to hold you in it, to give you the strength to hold on inside this point.

Student: Can we say that it doesn't matter what a person feels? What he should say is only to the Creator, let me hang on to it because I understand that it's from You?

M. Laitman: Yes.

Student: What will happen then? Let's say I succeeded in doing this.

M. Laitman: That's it, you've arrived, meaning you've acquired this degree. Now it's in you.

Student: What is the next operation?

M. Laitman: The Creator does that, you only accept the situation.

Student: I understand, there is a certain state, I attribute it to the Creator. I am in the degree, as you said, and then the Creator will take me to the next degree. And in it, I will have to do the same operation.

M. Laitman: Yes.

Student: In this way, I go from state to state.

M. Laitman: Yes.

Student: Can I ask another question?

M. Laitman: Yes.

Student: How are the friends in me in this process? Because of these states, I understand that a person feels them inside, it's an internal thing.

M. Laitman: Correct.

Student: How are the friends in the game here, what should I do with them at that time?

M. Laitman: This belongs only to you. These descents belongs only to you.

Student: Why do I need the friends around me in the Ten?

M. Laitman: Wait, there are other things.

Question (Petah Tikva Center): (34:20) It's written, a person should know that when he feels that he is in a state of descent, for example, when a person while engaging in commerce, or working at a factory or simply walking on the street. Suddenly, he awakens from his sleep and finds himself in a state of descent. Then he says that it came to him because he was called upon from above. How can I be called upon from above more often? How do I make it, so I am called upon from above more often? It is written, suddenly he wakes up from his sleep and finds himself in a state of descent, and then he must know that it came to him from above, the state of ascent.

M. Laitman: Yes.

Student: How do I do it, so I'm called upon from above more often?

M. Laitman: Your given a new state

Student: Yes.

M. Laitman: Where you're higher than where you were before.

Student: Yes.

M. Laitman: So, you want to grasp the state, stay in it.

Student: Yes.

M. Laitman: That's why you tell yourself that I'm number two.

Student: How can I make it so that I will be called upon from above?

M. Laitman: You carried out the first state, you used it for yourself, for the friend, I don't know how. And then you understand that you're now getting a second state.

Student: How is it decided, according to what, to awaken me from my sleep?

M. Laitman: I don't know, it's not my judgment, but I need to do everything that has to do with me in the first state, and I'm waiting for the second state.

Question (Petah Tikva Center): (37:13) To attribute everything to the Creator, is that being above reason?

M. Laitman: To attribute everything to the Creator, it's just a line. What do you mean, everything? Everything that you went through, and it's recorded in you, and you can attribute it to the Creator.

Student: You said that when a state comes, I have to attribute it to the Creator.

M. Laitman: Yes.

Student: He writes here that exits there, meaning exits, justifying Providence and wants to see everything within reason. Then its splendor departs, its brilliance departs, its majesty departs, and it falls into self-love once more. I'm asking because it seems like it's constantly being above reason, and it's not clear how this is possible.

M. Laitman: Of course, we have to always be above reason, it's recommended.

Student: Is it possible?

M. Laitman: I guess, yes, look what he's writing.

Student: It's not clear to me because the reason is us, we are the reason.

M. Laitman: We need to come to it, to a state where we're constantly above reason.

Student: Is this a person's operation, or does the Creator hold you and raises you above reason?

M. Laitman: The Creator is holding you in it, but the person chooses it.

Question (Petah Tikva Center): (38:46) He writes here that all the ascents and descents are a result of importance. When a person obtains or loses importance. Why do we lose the importance?

M. Laitman: Because the Creator changes the state, He gives a person the ability to be connected to Him at a higher degree. And then the previous degree, seemingly, disappears, loses its importance.

Student: What does a person obtain and discover when he has importance?

M. Laitman: Importance, the importance of the connection with the Creator.

Student: Why can't we hang on to that state?

M. Laitman: Because you constantly need to be in an effort to hold oneself in faith above reason. You constantly need to work in a way that renews it in him. He has to get there and keep himself from falling from above reason, degree of bestowal.

Student: Does a person's work with the environment to strengthen his importance?

M. Laitman: Also, with the environment but ultimately it depends on the person.

Question (Petah Tikva Center): (40:31) Yes, to continue on the same topic. He wrote, it seems like the whole sin was that he fell from his degree because he didn't appreciate his situation. What does it mean that a person is in an ascent, that now I value the state of ascent? What is the operation I need to do in order to value the state of ascent?

M. Laitman: I protect the state in order to not fall from it. Meaning to not begin to value states that are any less than that.

Student: Sometimes we're told that in the state of ascent, a person can already begin the next scrutiny of the next line.

M. Laitman: It's possible. We'll see it, we didn't talk about it, yet.

Question (Petah Tikva Center): (41:40) What does it mean that a righteous person exits a place?

M. Laitman: Righteous exits a place, meaning, he's looking for a higher state, his state in ascent.

Student: Doesn't it mean that he actually descended into within reason, that he exited his place?

M. Laitman: No, no, he's looking for ways to rise to a higher degree of reason.

Question (Petah Tikva Center): (42:31) Should a person appreciate his accents and feel that he is given them? What does it mean to value its splendor, brilliance, majesty?

M. Laitman: Wherever he is, he's connected with the public, with the Creator, and that's what's holding him. He needs to be, first of all, in that, and then look for ways to rise even higher.

Student: Will this make him keep the strength to deal with it correctly when he feels otherwise, like a descent or lowliness?

M. Laitman: No, no, he's not thinking about the descent. He's thinking about how to climb all the time.

Question (Türkiye 9): (43:29) What is the meaning of a person being the angel of the Creator? He said that angels have no desire, when we rise, we have no desire.

M. Laitman: If a person acquires a desire from the Creator, and he works according to the commandments of the Creator, he's called an angel.

Question (PT 31): (43:53) It is written, a righteous falls a thousand times and rises. Must there be many descents in order to appreciate the ascents?

M. Laitman: No, not descents, rather descent and then an ascent, not more than that. But you have to agree with the fact that there are descents.

Reader: We have no more questions here. We can move on to the Arvut system.

M. Laitman: I don't know. Okay, let’s see.

Question (Turkiye 2): (44:51) How can one come to the condition where I'm not between heaven and earth? Because it's written in the article, now that he has support and no longer stands between heaven and earth, he must fall from his degree because then he flaws the discernment of above reason. How, he’s asking, how can a person come to a state when he's not between heaven and earth as written?

M. Laitman: It's impossible to go from degree to degree unless he feels that he's between the degrees, for some time, but he has to feel it. Therefore, he must constantly try to calculate for himself and rise to a higher degree.

Reader: I can pass it to one of the groups, or you can choose it.

M. Laitman: Okay, I'll do it.

Question (Kyiv 1): (46:20) On the one hand, it says, that the ladder stands on the ground, and it's clear that this is our desire. How to construct the upper part, the head of the ladder that's in the heavens?

M. Laitman: First of all, a person is given all kinds of challenges. If he succeeds, he rises. The next thing is, when he sees before him what problems he has to solve with the friends in order for the next ascent.

Question (Holland): (47:16) What causes the exits of the state of the righteous?

M. Laitman: The state of exit means that the righteous has come out, has fallen from his state. What causes it is disconnection, disconnection from connection.

Student: Is it so, is it a free, is it a choice to exit from a righteous?

M. Laitman: Yes, it's his free choice. Let's say that he went out from his connection with his group, with his friends. He's dealing with something that grabs his desire, his attention, his thoughts in a way that is not on the spiritual path. And that's how he leaves, it happens. Sometimes the Creator plays tricks on a person, too. And then, even if he didn't mean it, he leaves in order to teach him to hang on more tightly to the state that he is in.

Student: Can it be said that it's a request, let's say, from the righteous to want to exit, to come into this impression?

M. Laitman: No, no, it's not against his will but it sometimes happens for all kinds of external reasons. This is called, exiting from his place. If he hangs on to it even though all kinds of disturbances come, it is not regarded as exiting from the place.

Question (Haifa 1): (49:29) Rabash writes that they could never give him a higher degree because he is satisfied with the work. As long as he is satisfied with the work, a person will not receive a new degree?

M. Laitman: A person should always strive to rise to a new degree. Wherever he is now, he wants to be on a higher degree. This is how it should be, perhaps he doesn't have the records for it, yet a desire, a passion, a drive. Nevertheless, he should provoke himself and search for it. Perhaps it is through the friends, we need to search.

Question (Haifa 1): (50:30) To give gratitude and praise in every state I am in, as King David writes, give thanks to the Creator for He is good and merciful. Is this the meaning of going in faith above reason?

M. Laitman: No. It's a state that it's good to be in it, but not remain in it forever.

Student: To bless over the bad as over the good?

M. Laitman: That's also correct but you have many such sayings.

Student: We want to reach adhesion.

Question (Spain 1): (51:22) I feel like through the ascents and descents on the ladder, we have to be adhered to the Creator. It doesn't matter our feeling, our state. Hence, where is my above reason if I'm always in adhesion with the Creator?

M. Laitman: You are within reason, your point is within reason, and you always want to be above reason.

Question (French 1): (52:09) What does, this line says that there are two discernments on the person’s ladder. On the one hand, it seems like when you go above reason there's a taste in the work. On the other hand, the reverse is also true. When we lose taste, flavor in the work, we enter into reason. What’s the difference between, it looks like there's a difference between a person and a ladder, but I don't quite understand what is the ladder? It's a connection to the work of a person.

M. Laitman: Correct, soon we will create the practical connection and then it will be clearer, more practical, yes.

Question (Women Turkiye 6): (53:32) At the beginning of the article, it says that Yaakov traveled to Haran. What does it mean that Yaakov travels to Haran?

M. Laitman: He feels that there he has a better chance of achieving adhesion with the Creator.

Question (Karmiel): (54:09) It is written here in the fourteenth paragraph, now that I feel a taste in the work, I don't need to work in above reason. That causes him, for the righteous, to exit the place, and it gives him an impression that he should know to protect himself from leaving the work of above reason. It looks like, specifically, in the point where he begins to feel the truth, that's the greatest danger of falling.

M. Laitman: Yes.

Student: How do we recognize such an illumination from above that it's not just an impression, and hold on to it without falling into the will to receive?

M. Laitman: We have to weigh very carefully what is the desire that pushes you forward. But, we will go together and scrutinize.

Student: We can say what should we hold on to and what should we let go of?

M. Laitman: Each one should see from his own place.

Question (Kyiv 1): (55:32) It says that when a person climbs to the upper degree and feels it, the feeling itself breaks the principle of faith above reason. Following that, a person is thrown back down, again. We feel the higher degree without breaking the principle of faith above reason.

M. Laitman: Yes, yes, this is how we rise, we get information from the higher degree. We try to rise on it and keep ourselves in faith above reason, right? And along with it acquire what we can within reason, also on the higher degree, and this is how we continue.

Student: That is, I work not with the feeling of the higher degree but with the feeling of where I want to come in the next step.

M. Laitman: This you need to feel. Only through action can we do it, can we understand it.

Question (H10): (57:06) He writes here, if a person is in a descent, then it awakens in him a longing to return to the previous state. He writes it regarding the records. How do I work with the past records? Let's say from the Congress, I have very strong records. Now I have to work with them?

M. Laitman: If you have records and you want to renew them, not just repeat them. Repeating them is just a Klipa, a shell but return in order to be renewed and go further ahead, that can already be an ascent. And then you need to awaken those states, reach those records, come to those records and try to go forward. Meaning, to check what more you can understand in those states, and that's the way it is.

Student: Here's the question: Does it always work this way? Remember the records from before or not necessarily. It always works on the records from before.

M. Laitman: It works on the records from before.

Question (Petah Tikva Center): (58:46) He describes a state here where a person justifies Providence. He writes, certainly the Creator Who Is Good and Does Good behaves in me with the Providence of Good Who does Good. But He wants me to feel the way I feel, it turns out that he justifies Providence. The question here is there are two different desires: the way I feel, and there's also another desire where I justify Providence. Is that correct?

M. Laitman: Yes, so?

Student: Why the feeling that I have doesn't disappear, and the desire for feeling that He's Good Who does Good, to grasp the correct reality, that disappears?

M. Laitman: Because you have to renew it all the time, you have to renew the Creator. Each and every day you need to have a new Creator.

Student: When I'm making an effort in the work with the friends, for example, or work with a group. This effort to reach the missing or hidden desire, it’s seemingly there, but to feel it and to work with this desire, it's like He's controlling it.

M. Laitman: Yes, because you probably haven't finished with Him. It is probably that you haven't finished with Him.

Student: It repeats the friend's question from before a little bit: How do we ensure that this desire is going to remain under the spotlight? That it won't disappear entirely from reality, even if it remains in a lower volume.

M. Laitman: No, you cannot say that you want it to be this way because you have a certain state in front of you that you want to clarify, to scrutinize.

Question (Petah Tikva Center): (01:00:50) It's written in the one before the last paragraph, the one who makes the calculation that he comes to this world on behalf of the Creator as a messenger. What does it mean to make this calculation?

M. Laitman: This is how it feels, let's say it is like that. It is his feeling, it is his real feeling. He should check it, of course, but there is such a feeling. What next?

Student: It says, on a mission to correct corrections.

M. Laitman: Yes?

Student: What is this mission on behalf of the Creator, to correct corrections?

M. Laitman: Because all kinds of states appear before him which he needs to correct. He has to arrange them, put them in order, relate to them. Ask the Creator about the forces by which he can bestow upon everyone.

Question (Petah Tikva Center): (01:02:05) He describes two states, the earth and the heavens.

M. Laitman: Yes?

Student: My question is about the correction: What is the correction, a person's ascent from below up, or also, he is correcting something about corporeality.

M. Laitman: No, only the ascent, if he has an ascent, and he has questions during the ascent, he should solve them.

Student: Is part of the ascent to see corporeality as a force that helps you climb?

M. Laitman: Yes, of course, of course. All the revelations you have, you need them, and you will be able to remember them. Awaken them from memory in order to rise and keep yourself on the higher degree.

Question (Petah Tikva Center): (01:03:24) When does a person define himself as an angel of the Creator? When is he a person, a human, Adam?

M. Laitman: In each degree, there is a part that you can turn it into, almost seemingly, an angel. But we don't really need to search for it, right now.

Student: I am asking because he is saying that the angel of the Creator is a person who is ascending and descending.

M. Laitman: Yes, he is on duty.

Student: When can he say about himself that he is a human, Adam, and not an angel?

M. Laitman: When he feels clearly, and for sure, that he has a spiritual duty, and he is turning to the Creator and clarifies his duty. And the Creator answers him and prepares him for that duty.

Student: Is that a human or an angel?

M. Laitman: Then, he is an angel.

Student: When is he called a man, Adam, not an angel?

M. Laitman: When he clarifies his duty with respect to foreign desires with which he needs to unite, and together with them, go forward.

Student: When he is using the desires themselves, that means that he is a human, a man, Adam?

M. Laitman: No, but he does a kind of joint work with them.

Question (PT 22 and Women Moscow 5): (01:05:20) They ask, what is this action that we need to do, a new Creator each day. What does it mean to renew the Creator?

M. Laitman: That you feel that you need connection with the Creator, with the same Creator but for a new calculation. And this is called, having a new Creator, a different Creator.

Question (Petah Tikva Center): (01:06:16) When a person feels the state of the earthliness, the ground, the lowliness. What determines that now he will want to reach the servant of heaven, equivalence?

M. Laitman: The desire in him which he scrutinizes. His desire, nevertheless, is drawn upward to the purpose of creation.

Student: How can he do the correct scrutiny? The state of lowliness is that he is being called from above, as he writes, and not to stay immersed in the state of lowliness.

M. Laitman: This depends on the extent to which a person understands where the desire comes from and where it is aiming.

Student: How does he get this understanding that he is now being called from above, even though he is now feeling a state of lowliness?

M. Laitman: He feels, what is there to think about? Now, he feels that he is not in a good state, he is in a lowly state, and he is being directed. They want to draw him, to connect him to a higher desire.

Student: I am asking because in practice, oftentimes, a person feels himself in a state of lowliness and does not ascribe that state to being called from above.

M. Laitman: Correct?

Student: I am asking, what determines this feeling that he is being called from above, to start climbing above?

M. Laitman: He should go and check, there is none so wise as the experienced. Okay, we are done with this part.

Reader: We will move on to the next part of the lesson. Before that, we will sing a song together.

Song: (01:08:19)

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