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

Daily Lesson (Morning) May 20, 2025.

Part 1: Lesson on the Topic There is None Else Besides Him.

Reader: Hello friends, the topic of our lesson today is, “There is None Else Besides Him”. We will study excerpts from the sources and we will start with a lesson that Rav gave on the 23rd of August 2019. There is None Else Besides Him, excerpts from the sources.

Question (Petah Tikva Center): (00:28) You've been repeating it from the beginning of the lesson that the true work begins with integration, so how do we begin to do it, how does the transition happen and from this moment on we are going to start integrating?

M. Laitman: I don't know, we read about it in Rabash's articles, and we think about it, we talk about it for hours and hours, and you see how every time it disappears, the matter disappears. Were we to be given some other kind of work, anything, we do it, you can hold it in your hand, it doesn't disappear. But integration, connection, annulment - these are things that can't be. Why? Because, like we said, that precisely by exchanging the limitations of this world in which I perceive reality in terms of time, space, and movement, and also the Creator - this is how I perceive, and I have no choice, this is how I am, and to extend this reality onto new boundaries where time, space, and movement do not limit me. Of course, they do, but not the same way they do now, where I am right now, that I elevate these limitations of time, space, and movement to a higher degree. So then in the current degree, I am in Ein Sof, I cancel them, I am in sole devotion toward the Creator, I no longer mind what He does, I am already in His world, and through the friends I am devoted to Him, and already to that extent, I perceive the concept of spirituality in me. And, of course, it's only for the time being, the next moment I start discovering that this concept is also pretty limited, and start getting new impressions, and again start working on the annulment of the “Yesh”, of the so-called “Yesh” [what exists], and to start working on canceling the boundaries once again by being integrated in the friends. And there is no other way to measure that I am canceling the boundaries, the borders, but only with them, and this is something that we have to thoroughly understand, and try to all the time push ourselves this way. Spirituality exists where I cancel the boundary between myself and others, and we are not necessarily talking about a corporeal degree of food, sex, family, money, honor, knowledge, but a bit beyond that - an integrating. 

Student: What is the first action in canceling these boundaries? 

M. Laitman: The first action in canceling the boundaries, Rabash writes about it. I'd say that, this is how it seems to me, that it's submission, that without that I can’t start any spiritual action. Where a person tries to yield his beast. You can say, okay, not submission, but in some way that he has to acknowledge the greatness of the Creator, the friends, the group, but this is already a means by which he comes to the submission, to yielding. But I think that subjugation is the primary goal, and how do we get there? Then we have to envision the Creator, that He is great, that society is the only template that He has created, that He broke, that He gave it to us this way, in order for us to connect, to integrate, and also to think about what's going on nowadays. We don't understand the measure to which, truly, right in front of our eyes, there is a spiritual action of correction of the world that is going on, on part of the upper. What happened in the past year with the entire world in all realms: in ecology, in economy, in society, in regard to the nation of Israel, the nations of the world? Just look, it's something that no one thought about, and the pace will only go and grow. Today we already don't know what can happen in a week, with the climate, and economy, world economy, that everyone is dependent on, and so on and so forth. So, we see, we are receiving intensive care, we are in intensive care, and we have to reach a state where we ourselves will acknowledge the extent to which the integration that we will do between us directly influences what will be with us and with the rest of the world. Truly so, you do this - you'll have that; you do that - you'll have this. Even though that it's forbidden to make these kinds of orders of work, but this is what's going on in our time, and this is something that we will witness. 

Student: Can you define how the Ten checks, if it is working correctly on integration? What is the byproduct, the end result of integration? 

M. Laitman: Integration, it means that everyone loses his sense of self, and instead of that, feels the others. It's like a mom feeling her baby. That, just how she Hitkalelut [integrates]. It means that instead of my own senses, that in my senses, I feel the other, another person. I want to feel the Ten in my senses, and then I'll work only toward that. Just like now, in my senses and everything that I am and have, I work for the sake of my corporeal body, then in this place, I would like to feel the state of the Ten. And just like now, I'm concerned with my body, that I'll be concerned and care for the Ten, for its wholeness, perfection, the essence of its connection, and so on. 

Question (Petah Tikva Center): (09:00) He says in the beginning of the verse: He did, does, and will do, etc. But at the end, maybe somebody can read it again, it's a very interesting quote. He says, to repeat and do those same actions. Suddenly, I see it, or maybe I just fantasized about it. He says, He does things in the beginning, in order to repeat them and do them perfectly after some time. Again, he says, to repeat them and do them perfectly after some time. Why does he write that?

M. Laitman: (Rav reading) I'll read the entire excerpt. “All that there is in the world is from the Creator. That's for sure, this one thing. That He alone did, does, and will do all the deeds in the world.” In this regard, There is None Else Besides Him. ‘He knows in advance all that will unfold in the end, as it is written, “Declaring the end from the beginning.’ And He watches and does things in the beginning in order to repeat them and to do them perfectly after some time.” And this last excerpt, all in all, he describes what it says - declaring the end from the beginning, and He watches and does things in the beginning. Why does He do everything that He does in order to repeat them and to do them perfectly after some time? Meaning that, this is the way I understand it, that everything that happens from beginning to end, it continues in the end, and the end points at the beginning. Meaning, that there is no earlier or later, but all of these things are tied together. And this is our problem, actually, that we look at a certain action or incident, and we see no need for it. Why was it done? What results does it yield? We don't see all of these things, not because we can't see where it's happening, but because the reason for it can come after some time, and the end result can come before the reason. And afterwards, when something happens, we understand why did it happen, or to the contrary, that if something happens, then it seems to us that it's the result, and it's not the result, but it's the reason, where the reason, the cause, and the consequence, they change places because everything is interconnected. And so what follows is that it confuses me, because I know that there's one, then there's two, then there's three, and I'm told - no, that's not how it is. But three is actually four, and it could be actually number one. That's the reason. But I don't see that, I don't know. In my life, I can also say linearly, I can see a result only after several actions, and then I understand that this result was to start with in order to activate this chain of events, and that's how it is with the Creator, too. Therefore, what we discover later on is, because our Kelim become corrected, and then it's called that to do them perfectly after some time, that you already have the Kelim for it. And in those Kelim, you can discover these concepts, the state which is above time, where in your corrected desires, in your corrected thoughts, all of these actions start happening. And when you see them from beginning to end, and from end to beginning, then you see that there's no first or last here, but that it is all one reality. But only in order to allow you to integrate with it, and your effort - it adds, it extends the depth of your perception. So, it won't just come to you, but you understand why and what for. It's like in this world - even a baby can see some kind of natural phenomenon, suppose, I don't know, lightning or something, but he doesn't know why, what, how? But this process that we're going through, it is in order for us to be able to annul ourselves and to attain an action which is above time. I can't find the words, but

Student: It seems as though there is implication, that we should not despair, this work is happening in multiple rounds …

M. Laitman: No, no, it's not a matter of becoming despaired, not at all. This isn't the framework in which he's talking. So I can be dispaired, no problem. He's talking about facts. The facts that we have from nature.

Student: We talked before about the thought of creation, and I always wanted to ask you, the thought of creation, is there emotion there, or is it something that is still? What is this thing? You said, it's like software. 

M. Laitman: The thought of creation is the general plan of creation, which is all a thought, the thought of the Creator. And this thought includes everything inside it. Everything. And that it's happening before us, in regard to us, in our sensations, in our perception. It happens this way in order to allow us to develop our Kelim and to integrate. As if the Creator has an interest in the created beings to open themselves up, because they feel more understanding. Imagine that we're a person not to develop in this world. Then he'd be like any other animal. The entire difference between man and beast, or animals, is that man adds a development of his own. 

Student: Yes, but the system itself, it's not something that is still. There is also emotion there, that's what I'm asking. Does it work according to feeling also? Because it says, I determine the law that I did, and I do not change. So, all you see is just blows all the time, and you feel like no one has any pity on you.

M. Laitman: Don't shift it to these kinds of matters. Blows, this, that. We're talking about a perception. About perception. It's better without involving emotions in it. 

Reader: Excerpt number three from Pri Hacham, “The Secrets of His Name”.

Reading: (16:58) 3. Baal Hasulam, Pri Chacham. The Secret of His Name (twice)

Come and learn true wisdom: The reason for all this complication is the Creator Himself, and the reason is simple; because all the thoughts that enter one’s mind are in fact the acts of the Creator, let’s say, not as one feels that he gets them from somewhere, or that he gave them birth, this is a lie, the biggest lie of all. Rather, each thought, the smallest of all, the Creator sends it to one’s mind, and this is the motivating force of man, beast and living. Meaning when the Creator wants to move the living he acts on him by sending him a thought, and that thought motivates him according to its manner, like sending rain upon the earth. And the earth is incapable of sensing who sent it the rain, likewise man is completely unable to sense who sent him the thought, because he does not feel it before it enters his mind’s imagination. But because it is under his dominion it seems to him to be part of himself. Thus we understand that there is no thought or reason of its own, for the simple reason that the Creator would not think of sending us a thought that is ready for one to reach. Rather, He prepared for us a set of thoughts and from this order one must finally attain this secret in truth, “that he that is banished be not an outcast from him.” 

M. Laitman: Meaning, we have to try to immediately make some kind of a Tzimzum, restriction, limitation on any thought that we get, that we get it from the Creator. What did He send us this thought for? We don't know, because what is it for? It's for the future, then there I'll discover why. But at least to relate to the thought itself as something that was sent by Him, and this really helps us to direct, establish, form ourselves, I'd say, through the Ten, because without the Ten, immediately you go back to your own thought. So, if I see any thought that comes to me that disconnects me from the Ten, or connects me to the Ten, sometimes there are also such thoughts, good ones; so if I relate to this thought in regard to the Ten - what did the Creator want to do by it to direct me on the connection, or distance me from it? - then I'm always doing the work of the Creator. I have no other way to relate to the Creator, but by Him becoming revealed in the Ten. As it says, “I dwell within my people.” So, this is the preferable way for me to see the situation, that in each and every moment I have to see how everything that I'm going through, it benefits the increasing connection in the Ten. If I do it, then I succeed. That's it, nothing further to add here, it's in the clearest, most practical way. Even though the excerpt in and of itself is long, but here we should relate to the matter of what is the Creator sending this thought to a person's mind for? You can read it again. 

Reader: I'll read it again. 

Question (Petah Tikva Center): (24:42) The question is about integration. I cry out and ask for integration in the group. What am I lacking in order to truly integrate with the group? 

M. Laitman: That your cry will be true, real, that's it. Maybe, to think a bit more about the outcry itself, how to make it more real. Actions, I know you're like doing a lot, but the question is, are these actions useful? You have to work more with the thought. 

Reader: Let's read some more.

Reading: (25:50) 4. Baal Hasulam. Letter 1

Everyone believes in private Providence, but do not adhere to it at all. The reason is that an alien and foul thought … cannot be attributed to the Creator, who is the epitome of the “good who does good.” However, only to the true servants of the Creator does the knowledge of private Providence open, that He caused all the reasons that preceded it, both good and bad. Then they are adhered to private Providence, for all who are connected to the pure are pure. Since the Guardian is united with His guarded, there is no apparent division between bad and good. They are all loved and are all clear, for they are all carriers of the vessels of the Creator, ready to glorify the revelation of His uniqueness. It is known by the senses, and to that extent, they have knowledge in the end that all the actions and the thoughts, both good and bad, are the carriers of the vessels of the Creator. He prepared them, from His mouth they emerged, and at the end of correction it will be known to all. However, in between, it is a long and threatening exile. The main problem is that when one sees some wrongful action, he falls from his degree (and clings to the famous lie and forgets that he is like an ax in the hand of the cutter). Instead, one thinks of himself as the owner of this act and forgets the reason for all the consequences from whom everything comes, and that there is no other operator in the world but Him. This is the lesson. Although he knew it at first, still, at the time of need, he will not control this awareness to attribute everything to the cause, which sentences to the side of merit. 

Question (Petah Tikva Center): (28:36) Can we reach a true outcry for subjugation through technical outcry so that the habit will become second nature? 

M. Laitman: I don't understand your question. 

Student: To reach subjugation towards the Ten, we need to reach a true cry, as you said before. Can we reach, can we give cries that will be not sincere, not true, but to repeat them again and again until we reach the true cry, or does it not work this way? 

M. Laitman: Yes, yes, that helps too. Even though that it's a lie, a person cries and everything, but because he invests in it and he cries, what are we doing? We're told that we have to make an effort, and have friends, and integrate with them, and subjugating to them. Are we really doing it? Of course, not.But the more we invest in it, every time in that investment there is something in which a new feeling opens up. Because every time that we invest, even though that I'm investing because of my ego, because otherwise I wouldn't have been able to even make the tiniest movement, but along with it, there are small additions in it that come from the Creator. That even though that I do everything by the power of my ego, but in terms of integration, the breaking of the vessels, there are such things that even though that everything's done in the ego, still there is an integration with the forces of bestowal. Simply understand the greatness of the Creator who prepared the breaking of the vessels for us. It's not that the bad vessels were broken, but the good vessels were broken. And then by acting, by working with the bad vessels, I can awaken the good ones. And it's really, it's a savior that I, the egoist, the beast, who's man? But once he does something, even though that it's all in order to receive, and he thinks that it's in order to receive, and he's aware of it, but he still does it. This is what religion is based on. You do. You're told to pray, pray. Say this, say that. Do this. But in regard to us, suppose, I'm working on the love of friends. I bring them different things. I do this, I do that, in order. And suppose that by that I want to reach the Creator. Meaning what? To reach the Creator means to know, to, I don't know, any good thing that you can imagine. So by knowing these actions, by doing these actions, even egoistically, and these actions to begin with, there is the result of the breaking of the vessels. There's also the sparks there, that whether I like it or not, and even if I don't want it all at all. But still, by acting, these sparks, they're also integrated in my work. And as if I'm doing something spiritual, even though that I have nothing spiritual. How does the world advance? Where does it come from? How? How does it advance? Because there are broken vessels, and every thought, every desire, in it, there are sparks from holiness that fell in there during the time of the breaking, with the intention to bestow, and so on and so forth. So, what follows is that all of mankind, as it says about it, go and provide for each other. That by doing it in industry, in politics, in everything that we do, there's nothing redundant about all of these things. But always, and in these things too, we force the sparks from the breaking to work too, even though that that's not our intention at all, and we have no access to it. But this is how we correct the world, and it takes plenty of time, thousands of years, and so on. But if we do it in the group, then even if I'm doing it all in order to receive, and it's clear to me that it comes from my malicious thoughts, still it's a connection. By that I activate the sparks of holiness that fell into the vessels of reception, and now that I work with the vessels of reception, I also scrutinize something in the vessels of bestowal that fell into them, and therefore not to disregard any action. Is it clear?  

Song: (34:49)

Question (World Kli): (36:29) If the Creator sends us all of the thoughts, then who are we and where is our choice? 

M. Laitman: If all thoughts are sent by the Creator, then who are we and where is our choice? That the Creator sends us all the thoughts, that He does everything that there is, that He's also the one that carries it all out. Not only that He sends us the thoughts and later we become bosses, but after He sends us the thoughts, He also does the actions and brings the final outcome and realizes everything. And in short, He does it all. And where are we? We are only in having to determine the correct attitude toward His world, toward what He does. This is who we are, but otherwise what? We're the ones that do something. These are our thoughts? No. How can you be boss over a situation if you have no idea what will happen in the next moment? It's impossible. Were I to at least know a thousand years in advance how are things going to be, then okay, it's possible to give you the power to do something. But otherwise, because look, all of our governments, all the people, what can they do? That we pin our hopes on them, it means that we're even more foolish than they themselves are. At least they're getting something out of it. But we, no. For us, there's just one thing. To the extent to which we connect with one another, we can determine our actions, which are done by the Creator. In short, we have this tiny space, let's call it, called “free choice”, whether to attribute everything to the Creator or not. And if we can, within the Ten, attribute to Him what happens with us, what will happen today, in the past, in the future - by this, we give Him room to be revealed. Because the place we make empty from ourselves, all the times, and it changes, and it's us, not Him.If we neutralize between us, ourselves, from everything that happens to us, then we give Him room to be revealed, because it's a place, it's an area that we make free. And it's an area where there's no past, present and future. And then we give Him room to be revealed, and He's revealed within us. But again, to the extent that we can be included among ourselves, to the extent that we can get rid of things such as time, place and motion, past, present, future, good, bad, everything - meaning, attribute everything to the upper force above time and above actions, the quality of the actions, and in that place He will be revealed. This is our work  in this, to make room. This is why the Creator has called a “Place”, to make room for Him. That's it. This is His will, to be included with the creatures, and the created beings themselves will leave everything He gave them as imaginary engagements, and He will be enclosed in them and revealed in them.

Question (Minsk): (41:41) If everything comes from the Creator, does the state of shame also come from the Creator? And how do we properly use shame? Is shame also given by the Creator? And if so, how do you use it correctly? 

M. Laitman: The state of shame, of course, gets to you from the Creator. And how to use it correctly, that's the scrutiny that a person has to do inside. What am I ashamed of? That is the question. If everything is coming from the Creator, everything, it's clear,  my beast, it's all. Everything that was, it's clear. What is present, what will be, it's also clear. Everything is coming from the Creator. So, if everything is coming from the Creator, there's no room for shame. Shame from what? There's only one thing to be ashamed of. Also what's just happened, also. No, the future, who knows anything about the future? But the present, this present moment, this moment, what do I need to be ashamed of? That's the question. Do a good workshop on it in the Ten and see. If I depend completely on the current moment, and I'm not going to the past or the future, because there, there is no me, then in the present moment, where should I aim myself in order to keep myself from feeling shame? Or more correctly, what is the appearance of shame in the present should aim me towards? So, it's very simple, it's like in math, when you want to solve a problem, we place boundaries, limits, right from here to here. Engineers also do it. Otherwise, we get out of bounds, out of the boundaries that we have any control in. So, if we can limit everything to the present moment, that everything in present moment depends on me, then to what can I attach the concept of shame? If I in my current state want to define the concept of shame, what kind of shame should there be in the attainment of the adhesion with the Creator? This is what I want to determine at the present moment. And then we turn to the previous shame, which is called to receive in order to receive, which was revealed in Malchut of Ein Sof. It was revealed that she is receiving. Together with that, it was revealed that she is not just receiving, there is no shame in that. But when she came to attain that she is receiving for herself, then shame appeared, and then the restriction happened. This is the source of shame. So, I need to now see, do I have such a thing or not? Am I receiving in order to receive in the current state? And that's it. That's it. That's how you work with the shame. And in that, I would say, this is our only free choice.

Question (Internet): (46:03) Is the subjugation only with relation to the group during the morning lesson, or also with all kinds of foreign thoughts awakening us? And there, we have room to subjugate before the center of the group, and the Creator is in it. 

M. Laitman: That's a pretty great thing. It's not a simple question. Meaning, am I in subjugation or in that shame? It doesn't matter. Am I doing the work during the morning lesson, or the rest of the time? Am I doing my work with the Creator, and I feel myself as responsible for the whole group? Am I coming to the feeling of shame, and I'm feeling ashamed because the group became lesser in my eyes because I'm doing something? That's the question. Meaning, it's not simple. It's not simple how to determine such things. And I wouldn't get into it, because people might start exaggerating, become righteous. It's not worthwhile. But pay attention. Even in general, are you thinking with the group, and ensuring that the group doesn't feel ashamed because of me? Am I ensuring that the group won't feel ashamed towards the Creator because of me? We'll get into it at a later point.

Question (Internet): (48:26) What is annulment made of?

M. Laitman: Annulment is made of two stages. Stage one is annulment towards the Ten, and stage two is towards the Creator. And they work intermittently, to this and to that. It depends on the person's state, and it's not really important for the time being for us. The important thing is to have annulment in those two. And then what comes first, what comes later, that depends on the states that the Creator brings to a person. I recommend not to arrange it - because of the group, because of the Creator, because of myself. As long as I come to annulment, I have a lot of work to do.In annulment, we have two degrees. In the beginning, a person has to annul himself completely, until he brings himself into zero. Then from zero, he begins to elevate himself on the degrees of his ego, but in annulment, so the ego works correctly in subjugation. Meaning, there are two opposites here. This is called achieving the Tzimtzum, and then bestowing in order to bestow, where he's seemingly completely absent, completely cancelled. And then he receives in order to bestow when he elevates his ego, but he elevates it in order to bestow. So, there is like double annulment here. He turns the ego from externality to internality. How do you say it in Hebrew? When you turn your garment upside down, inside out. So, that's it. So, our work is, in the beginning the annulment seems like cancellation, because I turn myself into zero, and then I have to turn myself, invert myself into receiving in order to bestow. Meaning, I reveal my vessels of reception, my ego, but it works differently. So, the annulment depends on who is annulled, how he is annulled. We even see in our world, if someone brings me, someone tells me, why aren't you annulled before some other movement or whatever? So, what I have to show everyone that I'm totally submitting myself to everything and everyone? Of course not. It's written, “his heart was high, proud in the ways of the Creator.” So annulment, on the surface, manifests, how should I put it, in different ways, okay? I think we've exhausted the topic for the day. It'll be too much if we continue. Or maybe you also want to read number six? 

Reader: We're going to read excerpt number six from Shamati, “En OD Milvado” [“There is none else besides Him.”

Reading: (53:01) 6. Baal Hasulam. Shamati 1. There Is None Else Besides Him

One must always try and adhere to the Creator, namely that all his thoughts will be about Him. That is to say, even if he is in the worst state, from which there cannot be a greater decline, he should not leave His domain, namely that there is another authority that prevents him from entering the Kedusha [holiness], that can bring benefit or harm. That is, he must not think that there is a force of the Sitra Achra [other side] that does not let a person do good deeds and walk in the ways of the Creator. Rather, all is done by the Creator. The Baal Shem Tov said that he who says that there is another force in the world, namely Klipot [shells], that person is in a state of “serving other gods.” It is not necessarily the thought of heresy that is the transgression, but if he thinks that there is another authority and force apart from the Creator, he is committing a transgression. Furthermore, one who says that man has his own authority, that is, he says that yesterday he himself did not want to follow the Creator’s ways, this, too, is considered committing the transgression of heresy, meaning he does not believe that only the Creator is the leader of the world. 

M. Laitman: It seems to me like I completely unloaded myself in all the previous excerpts. If you have questions, go ahead, but I have nothing to add, really. I think I pretty much unloaded everything.