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

Daily Morning Lesson: April 19, 2026

Part 1: Rabash. Moses Went

Original lesson date: 11/06/2002

Reader: Hello friends, in the first part of the lesson we will watch a recorded lesson based on the article "Moses Went." We'll read it together in the Ten. We have 28 minutes to do that. Tens that are done should hold a workshop summarizing the article. 

Reading: (00:37) Rabash. Art. 1 (1986). Moses Went 

Article No. 1, 1986

It is written in The Zohar (items 1-3): “‘Moses went.’ Rabbi Hizkiya started, ‘Leading to the right of Moses the arm of his glory, dividing the water before them.’ Three holy siblings walked among them. Who are they? Moses, Aaron, and Miriam. We have established that Aaron is Israel’s right arm, as it is written, ‘When the Canaanite, King of Arad … heard that Israel was coming through the sites.’ ‘Through the sites’ means that Israel were as a man walking without one arm, supporting himself in each place, since ‘sites’ means ‘places.’ Then ‘he fought against Israel and took some of them captive,’ since they were without a right arm. Come and see, Aaron was the right arm of the body, which is Tifferet, hence it is written, ‘Leading to the right of Moses the arm of his glory.’”

We should understand the allegory that he gives about the verse, “When the Canaanite … heard.” RASHI interpreted that he heard that Aaron had died and the clouds of glory had departed, as a man who is walking without an arm. What does it mean that Aaron was the right arm? We should also understand from the allegory that when one who has no arm walks, he supports himself in every place. We should know that everything we want to do must have a reason that necessitates doing it. According to the importance of the reason, so is the ability to exert in order to obtain one’s wish.

For this reason, when a person begins to walk in the work of the Creator and wants to work in faith and bestowal, he wants to know what is the reason that one must walk specifically in this way. Each one understands that if the work was based on reception and knowing, the work would be better and more successful. That is, the body, called “self-love,” would not resist this work so strongly, since although the body desires rest and does not want to work at all, if it were on the basis of reception and knowing, it would certainly be easier and more people would engage in Torah and Mitzvot.

Baal HaSulam said that the Creator wanted the body to resist so that man will have to have His help. Without help from the Creator, it is impossible to achieve the goal, and this was in order for man to be able to rise to a higher degree each time, as our sages said, “He who comes to purify is aided.” The holy Zohar asks, “With what is he aided? With a holy soul. When one is born he is given a soul. If he is rewarded with more…” Therefore, man is given work so he can rise in the degrees of holiness.

But in the order of the work, meaning in order for a person to ask for the Creator’s help, we need to be careful because when one comes to work, the body tells him, “Why are you so upset? In any case, you cannot overcome your nature, called ‘self-love.’ You cannot come out of it, and only the Creator can help. So why are you straining yourself, making such great efforts to exit self-love? You’re working for nothing! Why do you need this work?”

Baal HaSulam said about this that before each action one wants to perform he must say that the choice is only up to him. At that time he must not say that the Creator will help him. Rather, he must make every effort he can, and he needs the Creator only to complete the work, and he cannot finish the work for the above-mentioned reason.

Our sages said about this (Avot, Chapter 5, tractate 21): “He would say, ‘It is not for you to finish the work.’” Therefore, it can be said, “Why do I need to work? If I cannot finish it, what good is my work?” This is why the tractate continues, “Nor are you free to idle away from it.”

Thus, we see two things here that seem to contradict one another: On the one hand, a person is told to work “as an ox to the burden and as a donkey to the load.” This implies that the holy work depends on man, meaning that he can finish it. On the other hand, we say as it is written, “The Lord will finish for me.”

The thing is that both are needed. On the one hand, a person must make a choice, meaning to have a desire to work for the Creator. If he could finish his work he would remain in his current state because he would feel that he is complete because he would see that all his actions are for the Creator, so what else is missing? Therefore, there is no longer any need to draw the light of Torah.

However, in order to have a need to progress in the Torah, since the Torah is the names of the Creator, which the Creator desired to reveal to the creatures, and according to the rule, “There is no light without a Kli [vessel],” then how can one receive the light of Torah when he hasn’t the Kli, called “need and deficiency”? For this reason, when one begins to work and sees that he cannot finish the work, he acquires a need and deficiency for the light of Torah.

It is as our sages said, “The light in it reforms him.” And then, each time he wants to become purer, he must receive greater help from above. This is why we need both, and there is no contradiction between them, since each has its unique role.

This is similar to what we see in corporality, as every conduct that applies to spirituality extends to corporeality. We see that the order is that when a person is standing on the street carrying a heavy load, and he is asking a passersby to help him lift the sack onto his back, everyone tells him they have no time, and “Please ask someone else, since there are many people here who can help you, and you don’t really need my help.” But if a person is carrying a heavy sack on his back and the sack is dropping off and is about to fall to the ground, and people pass by him and he is asking for their help to put the sack on his back so it does not fall, we see that at that time, when the sack is about to fall off his back, no one will tell him, “I have no time; ask someone else to help you.” Rather, the first one next to him will immediately help him.

We should understand the difference between whether the sack is standing on the ground and he is asking for help, in which case everyone has his own excuse not to help him, and whether the sack is on his back and is about to fall, so the first person next to him helps him. We should understand that it is different with someone who is in the middle of the work, who has already begun the work and we can see that he is asking for help so he can continue the work, meaning that the load on his back is about to fall and so we help him.

But if he only wants to begin the work now, we tell him, “No rush. Pretend that the desire to begin the work came a little later; this is not so terrible.” For this reason, everyone sees that he does not need immediate help, but can wait until he finds someone with spare time to help him.

The lesson is that when a person waits for the Creator to help him and says, “Now I can work, but before the Creator gives me a desire and craving, I cannot overcome the desires of my body, and I sit and wait for the Creator to help me so I can begin the work of the Creator.”

This is similar to a person waiting for any person passing by him to place the heavy sack on his back. Likewise, that man is waiting for the Creator to give him strength and help him, and place the burden of the kingdom of heaven on his back, as it is written, “as an ox to the burden and as a donkey to the load.” He wants the Creator to help him with these burden and load and then he will begin the work. At that time he is told, “Wait for an opportunity, and in the meantime stay with the sack of assuming the burden of the kingdom of heaven below on earth.”

This is not so with one who has already begun the work, and is not saying that he will wait until the Creator gives him the desire to do the holy work and then he will begin to work. Rather, he does not want to wait because the craving to work and reach the truth pushes him forward though he does not see that he will have the ability to go forward alone, like Nahshon.

However, he sees that he cannot continue this work and is afraid that the burden of the kingdom of heaven, which he is now carrying, is beginning to fall off from him so he begins to call out for help, since he sees that each time, the burden he has taken on himself begins to fall. It is like a person carrying a sack on his back and sees that the sack is beginning to fall. We see that in corporeality, each one he asks for help helps him right away, and no one puts him off for later.

Similarly, in spirituality, one who begins to see that the burden and load are beginning to fall off from him, meaning the work he had previously assumed, to be “as an ox to the burden and as a donkey to the load,” and he sees that soon he will be in descent, so he cries out to the Creator and receives help. It is as our sages said, “He who comes to purify is aided,” as is written in The Zohar.

Conversely, Baal HaSulam said about one who waits for the Creator to help him first and then he will have the strength to work, that it is as it is written (Ecclesiastes, 11), “He who guards the wind will not sow and he who looks at the clouds…” meaning that he stands and waits for the Creator to send a spirit of repentance. This man will never reach the truth.

Now let us return to the matter we asked, “What is the allegory about a person walking without an arm and is supporting himself in every place, and when Aaron dies the arm departs and then the Canaanite can fight against Israel?” We need to know that the right arm is regarded as Hesed [mercy], which is the vessel of bestowal. That is, he wants only to do mercy and bestow. By his power, Aaron drew this power to the people of Israel. Because of it no one could fight against the people of Israel, since it is the conduct of the body that it comes to a person and makes him see that if he listens to it, it will give him many pleasures. But if the body hears that his only desire is to bestow, he sees that it hasn’t the strength to speak with him.

They received the power of bestowal from Aaron the priest, which is the quality of Hesed, and were adhered to him. Therefore, they were under his governance. Hence, when Aaron died, he lost the power of bestowal and the war of self-reception began, for the body could now find a place to argue with him. This is why he gives the allegory of a man walking without an arm, having to support himself in every place he finds where he can find support.

Here the lesson is that since they lacked the power of above reason, called “mind,” as well as the power of bestowal, called “heart,” the body demanded support for every effort that it made. That is, it asked, “On what basis are you demanding of me to give you the strength to work?” Since he had no Hesed so he could say, “I am going above reason,” since this is the quality of Aaron, whose is regarded as Hesed, called “bestowal” and “above reason.”

This is called, “hangs the earth on nothing.” Baal HaSulam interpreted that faith above reason means that he has no support, but everything is hanging in midair. It says, “Hangs the earth,” where “earth” means the kingdom of heaven. “On nothing” means without any support.

Therefore, when Aaron died they had no one to draw this power so they went within reason and naturally supported themselves in each and every place. That is, wherever they saw that they could receive support so the body would want to work in Torah and Mitzvot [commandments] they would accept it. This is called “through the sites,” as a person who is walking without an arm. Naturally, the Canaanite came to fight against Israel because within reason they have the dominance to fight. But above reason they cannot argue with this path because he does not need any support.

It follows that the whole exertion begins when a person wants to go above reason and needs to receive that power from above. This comes to them through the quality of Aaron, but now he himself must draw that force, meaning ask of the Creator to help him.

At that time he begins to discern between two things: 1) one who waits for the Creator to help him receive this power, and stands and waits for it, and 2) one who hasn’t the patience to wait for the Creator to help him, but rather begins to work and then yells for help from the Creator and says, “For the waters are threatening my life.” And because he has already come to a clear understanding that only the Creator can help him he receives the help.

The order of the prayer should not be as lip service. Rather, when he is faced with danger he should not yield before the governance of evil that comes to him with strong arguments and wants to distract him from the work of wanting to take upon himself the burden of the kingdom of heaven. They make every effort to disrupt him with everything they can do.

We see how the poet is giving us a clear picture of the evil that is standing before us. It is written in the Selichot (Selichot [prayers for pardon] for the fourth day of the Ten Penitentiary Days), “To You, O Lord, I call, O dreadful and terrible. Do not hide Your face in the day of trouble, when cursed ones arise against us … saying, ‘You must not accept God, bowing before Him dividedly, and without sanctifying He who does much pardons, nor fear the Godly dread. When I hear this, my heart trembles; this I will reply to my adversary: ‘God forbid that I should forget and leave the portion of the God of my father.’”

It turns out that when one wishes to take upon himself the burden of the kingdom of heaven, and burden means “as an ox to the burden and as a donkey to the load,” meaning that both the donkey and the ox resist assuming this work, but do it coercively. Why do they resist when they feel that they are working, but when they enjoy the work, meaning when they are eating, although this is also work, they are enjoying during the act so it is not considered “work”?

When a person has no right arm, regarded as desiring mercy, at which time he enjoys the work, the Sitra Achra [other side] has no contact with this work so she can fight. But when Aaron dies, namely when he has not been rewarded with Aaron’s quality of Hesed, the outer ones come to him and tell him all kinds of words of heresy, and then it is work in two ways.

Reader: And now, friends, we'll continue to the Rav's lesson from the 6th of November, 2002. 

M. Laitman: (26:37) Devarim, portion “Nitzavim,” page 233, "Moses Went." In our Sefirot,  Abraham, Yitzchak, Yaakov are Chesed, Gevurah, Tifferet. Moses, Aaron, Joseph, David – these are Netzach, Hod, Yesod and Malchut. And you can't follow Aaron. Aaron  is Chesed. Why is Chesed Aaron? This is Gevurah. That's the left line, Aaron, Cohen. It is said that the Cohanim are very hot-tempered. Their character is also not very good. Redheads, as a rule. Also in character. It’s according to character, so here it's Hesed. The main thing is what the Rav wants to explain to us. It's about walking, what kind of walk Moses needed to walk. To walk above reason, below reason it's not possible to walk. One who walks below reason, well, walking is possible only in two or supposedly three states, if it's called walking.

Walking within reason, as I understand it, that's within the mind, within reason by studying and calculating, researching, and accordingly living, existing. That's like the rest of the world. There's also walking within reason, which, that's the spiritual work, you can call it the spiritual work within reason, right? We're not talking about the whole world detached from the Creator entirely. Those who are connected to the Creator, at least supposedly relating to him, they do that according to their understanding, according to their reasoning. That's called walking within reason.

We also have these people amongst us, and there are those who relate to the Creator below reason. What does that mean? Below reason means that they understand that if they walk below, or rather within reason, then they'll fail. Because, according to reason, how can a person walk the spiritual path? And so, if I diminish my reason, if I disconnect it, then I'll be able to have the reason of the Creator, and then I'll be connected to Him. My reason provides various disruptions, and so I disconnect them, or I don't pay attention to them. I adhere to the Creator, and I don't look at all the disruptions that come to me, to my reason. And why is that bad? Because if I want to be connected to the Creator, whatever happens, without any disruptions, I just erase them. I erase them one by one. Then, if I do that, I don't need the Creator's help. I don't actually require the Creator. I can be a fanatic. I can be fanatical with respect to some idea, some abstract idea, connected to the Creator or not. 

M. Laitman: (31:35) But the right way to walk that will allow a person to reach the goal, which is adhesion to the Creator, that is the goal - that's when he walks a path that's full of disruptions, intellectual ones. And certainly, as he writes there in the last few lines, then there's no work to be done in a place where a person enjoys it. That's not work. It's not exertion, toil. It's only if he reaches the degree of Hesed, then you can say that he enjoys the work, because he made a correction; the correction of Hesed, Hafetz Hesed, seeking grace, the correction of Aaron. That's why Moses told Aaron, come to Pharaoh together. And also the Creator said it. But first of all, alongside his brother. He made a correction on himself, the correction of Hassadim. He reached the degree of Hesed over his disruptions, and then he connected to the Creator in that way above reason. And then he came to Pharaoh to fight against his will to receive. In that way, it is possible to advance and to defeat Pharaoh again and again, to approach him until you have the ten punishments, the ten plagues, and then coming out of Egypt, of Pharaoh. 

Meaning that if a person doesn't stand opposite the disruptions, first equipping himself with the quality of Hesed, then he doesn't need the Creator's help to contend with Pharaoh. And then if he doesn't need it, if he doesn't need the Creator's help, then he hasn't the means by which to reach adherence. He cannot adhere to the Creator.

So all these options of below reason, within reason, and above reason, of all those only walking above reason, brings one to adhesion with the Creator. Put simply, what does it mean, above reason? That I accept the reason. I place myself over that reason, and above that reasoning, I build my connection to the Creator in such a way where all the disruptions that come to me within reason, I relate to them as it is, that the Creator is sending them to me. And I make a correction of Hesed on them, and I ask the Creator to help me use them in order to be above them in connection with Him, meaning above them, I connect to Him. And so it follows that all these disruptions are like the flesh, the meat, the coarseness. Above them, with them, I bind myself to the Creator. As it's written, “Now, on the corners of the altar, to bind with ropes,” yes, on the corners of the altar, we need to tie ourselves. The altar, that indicates the correction, correction on the highest degree, so in Avotim, thick ropes, thickness, coarseness, which means disruptions of the will to receive, disruptions from reason. So one who doesn't erase reason, but rather uses it to connect to the Creator above it, he reaches that connection. That, in essence, is what I heard to be the main point of the article.

Question (Petah Tikva Center): (36:33) Is the connection with the Creator expressed in the prayer, or in the answering of the prayer?

M. Laitman: The connection to the Creator is expressed through the prayer, or the answering of the prayer? The answering of the prayer, it always comes according to the prayer. There's nothing to the answering to the prayer. There's nothing in it that isn't requested from below. It's only the form where it comes in. It's according to the development of the request, the one making the request. Let's say a baby, is he crying, shouting, I need 30 grams of milk, which you'll now provide to me through the system of the breasts, and there is such and such materials and elements in it, which will help me grow in this and that way. Does he understand the reasons? Nothing. He just cries, he's the desire to receive for himself, raw. But she knows, and she'll give him what he needs. But if an adult cries in the street, cries like a baby cries in his crib, nobody will understand because the cries of a baby in the crib, that's clear to us, either something hurts him, he's in pain or he's hungry. But a person out in the street, he has a thousand and one things going on and he needs to express his outcry coherently. What exactly it is that he wants, why and how to do that in the correct way, meaning to connect to others in a natural way and so on. And that's how we're treated from above, according to our level of development. But ultimately, the MAN that we elevate, that we raise is a complete, completed MAN.

Meaning, a baby that cries, it's enough for him to cry. But inside of his cries and shouts, his demand is arranged from beginning to end, completely towards the upper one. The upper one who receives that message, understands it, deciphers it, within that message, everything exists. And the baby himself doesn't know why he's crying. But the MAN he's raising, it has in it all the information, all the data, as if he knew everything 100%. And it's the same thing for us, with us. That's it. 

Student: The MAN has to be complete?

M. Laitman: The MAN is always complete. I raise the Reshimot [records], but I don't know myself what it is I'm raising. It's according to my developments, right? Nothing more is demanded of me than what I can do now. That's how I do it. It's just the shout, the feeling of lack. I shout, that's enough. On a higher degree than that, other than the feeling of the lack, I also need to know who I'm turning to with this lack, and on a higher degree - why I'm doing it, at a higher degree - how it'll help me, at a higher degree still - what this will give to the Giver, to Him, and so on. 

Student: The connection is in the cry. 

M. Laitman: Yes, it's in the cry. There's no more than that. The connection on our side is just the cry. The connection from His side, that's a thousand. It comes in a thousand different ways that we don't know about. Many concealed things, maybe revealed also, possibly, but even with the revealed ones, there's still a lot concealed, a lot hidden, where we don't know. Even on the degrees of the end of correction, at the end of correction is with respect to our vessel, but not with respect to the system that the Creator made. Which is to say, we only speak from the perspective of the created being, from within the created being.

Question (Petah Tikva Center): (41:02) What does it mean that one knows that the load is about to fall off their back, that the burden is about to fall, and that they are careful?

M. Laitman: With the burden, he gave an example, which is very clear to a person who means to go above reason. Above reason, I don't erase the disruptions. I'm glad that they come. I know, of course I don't feel, but I know that this will be good for me, that when the Creator sends a disruption, by that He shows me where I can make a connection with Him, make contact with Him. And here, I need to take that disruption and begin working with it. Meaning, despite the interruption, to constantly try to connect to Him. In the beginning, I tried to connect to Him despite the interruption by my own power. After that, I see that I can't do that. I need corrections, corrections of Hesed. After the corrections of Hesed, I want to come to a state where I'm connected to Him with the interruption. It's not only that the interruption doesn't detach me from Him, but I also want to be connected.

Meaning to use the disruption, the interruption, as reception in order to bestow; that I'll have a greater connection through that interruption than I had before it came. And so, I demand help from Him. So, that's why it is said that when the person is shouting, when he's about to fall, that disruption doesn't disconnect him from connection to the Creator. Until he comes to that state, the Creator doesn't help him, because He doesn't have the vessel for that help, for that assistance. And He doesn't come to use the interruption correctly. And He doesn't actualize the interruption properly. It's a state where he's afraid it'll fall, and then he shouts. And that's a good state, for that he needs several factors. He needs the load to be very heavy. He needs to be afraid that it'll fall. And actually, his body doesn't mind if it falls, but it's all about the importance of the goal. If it falls, how can I connect to Him? So, before that, he needs to equip himself with the feeling of the greatness of the Creator, that He is important. All these factors create for him that state where he's standing in the middle of the street and shouting for help. Because it's, well, if it's just nothing important, what happens if it falls? He turns that thing into the most important thing in his life, and then salvation comes, then he's assisted.

Meaning, he's given the feeling that it's not important, it's not so bad, but he needs to increase the importance of the connection with the Creator from zero to a point where there's nothing above it, where if it falls, it's a catastrophe. And then he receives assistance, so the bag won't fall, the sack becomes, well, it is the means. Who needs that sack? The will to receive, all of it was created so as to form a connection above it, a screen.

Question (Petah Tikva Center): (45:40) We learned that a person cannot move a finger unless they derive some pleasure from it, so how is it that a person is supposed to work without receiving any pleasure?

M. Laitman: We know that a person, in any situation, wherever he may be, wherever he turns, he will not be able to make the slightest motion if he doesn't receive any benefit from it. Our body, which is to say our will to receive, our beastly biological body as well as our spiritual body, the will to receive, the will, both of those cannot move without fuel. The Creator can move without fuel, because His substance, if you could say that, is the will to bestow. We are made of the substance, the material, which is the will to receive. That's our foundation, yes, the will to receive. And the will to receive can be with the intention to receive or the intention to bestow. These intentions above the will to receive, that's an addition, it's like a hat, right? So in what form, style, with what method is he working, what motivates him, what importance? But the will to receive itself is inside. And for you to make any kind of motion with it, you need to give it the power, the energy to make that motion, that action, energy, yes, fuel. That fuel, which the will to receive demands, is that its next subsequent state will be better than the current state, that's its fuel.

That importance of the next state compared to the current state, you can plan that out, you can plan it, and the will to receive will agree with it, but only if you program it into it, like a program. You see there are people who run from morning to night due to something that they accept to be important, through education, advertisements, fear, various causes. Which is to say you can program a person, train, really train, really tame the person, right? And give him this inner program according to which he works, because it seems to him very important.

But if the will to receive does not feel importance in something, it will not do it, just like a machine without fuel. So before we even begin working with the will to receive, whether in order to receive or in order to bestow, it doesn't matter, you need to give it a scale, a scale of values, a hierarchy, what's more important than what? Right now, for instance, it might be more important for me to go to sleep than to sit and read a book. Even if the book was interesting an hour ago, now my tiredness outweighs it. So it's more worthwhile for me to sleep. But in the middle of sleep, when I'm enjoying it and I don't want anything else in life, I went to sleep late, and that's more important now, I suddenly jump up. Some piece of information, good or bad, becomes more important, and I run to act, etc. So a person always chooses what's more important, and the will to receive gives him the energy accordingly. If I'm sleeping, and they tell me to wake up for a lesson - yesterday I woke up, the day before I woke up, and I've been waking up for the last five years, nothing changes, so I have no fuel to get up. If I perform certain exercises, hear certain things, then instead of having no strength, I spring out of bed like a coil. It all depends on what people call “brainwashing,” in other words, the preparation of how I prepared my will to receive. 

M. Laitman: (50:54) It's like in this world, the importance of values determines the structure of the will to receive within a person. Meaning in what conditioning he's more inclined toward - more bodily desires, meaning, food, sex, family, or money, honor, and knowledge, which are human desires, and what kind of mixture they have, each one of these. And also according to the upbringing that one received, where upbringing usually means it corrupts or distorts that relationship that he has naturally. All of a sudden he wants things that he naturally didn't want, because our upbringing is not okay.

Therefore, in spiritual upbringing, we do not demand anything directly from a person. We only give them that the value of spirituality is more important than corporeality. The rest one needs to develop within themselves. The light develops the vessel. Then according to what one has from birth, from nature, this mixture of desires, and also what he gets from his upbringing accordingly, and according to the society that one is in. So then he relates to what he has around him, to life, as it's called. Then he chooses what's more important and what's less important. And for the more important thing, he has fuel, and for what's less important, he has no fuel. And if he enters a certain society, it can completely change his sense of importance, or he himself, through critical and independent examination, can change his scale of values.

Question (Petah Tikva Center): (53:17) I'm asking, how is the intention to bestow different to the intention to receive?

M. Laitman: The intention to bestow and the intention to receive differ only in what you consider more important, what impresses you more. That's why Baal HaSulam says that the difference between working in order to receive and working in order to bestow, it's only a psychological difference. That's how he writes. It's a very coarse word for spirituality, “psychological,” as if it's on the level of an animal, that you just need to change something slightly, and the person will continue working. Why? Because it's all about importance. If the Creator suddenly becomes important to me, if everyone around me talks about it, it still won't necessarily help.

After all, I've already been given a thousand other things that seem to be important to me, things I wouldn't even devote my life to. So what's the difference? The difference is that in all the other matters besides the Creator, society and my own body will always support me, but with regard to the Creator, they will always stand against me like Pharaoh. But at the end of it all, if I genuinely move to connect with the Creator, then from the zero point to the very end of that connection, I will need the Creator's help to build that connection.

Whereas with all other things, I can achieve them on my own, without connection to the Creator. I don't need the Creator. Society and I myself can supply all that. So I know that if what I'm doing in life, the Creator needs to be the primary partner, the source of strength, the goal itself, and the reason for it. And then if I know that, I'm taking a step, a spiritual step forward. And if He is not present as the goal, the cause, the giver of strength, and the one who carries it out, then the action is corporeal, that's all.

Student: So a person needs to be, at every moment he asks for advancement, he needs to be attached to the Creator constantly, only asking for a desire to guide him towards bestowal?

M. Laitman: I already said everything. I see, you're here now, one day like this, one day like that. 

Question (Petah Tikva Center): (56:00) There's another thing, other than preparation, also there's the desire to... The will to receive wants results, it's not that you prepare yourself, you also speak about corporeality, right? 

M. Laitman: The will to receive demands results, it means that it demands not only fuel, but also a goal. If the goal is important, it itself becomes the fuel. Because the person knows that in the next state he'll be better off than in the current one. That this is the fuel, so the goal becomes the fuel.

Student: But in corporeality too, when a person…

M. Laitman: What do you mean? I need to move my hand from the chair to the table. So when I do that, where do I get the fuel to do that? It comes from that in which it'll be more comfortable for me on the table. If it wouldn't be more comfortable for me on the table, so where will I get the fuel? I wouldn't get the fuel, I'd have no source for it. I can't just fill myself with energy and carry out an action simply because I have energy. That would be called being crazy, acting without a calculation. Such things exist, but it's considered a corruption. The true will to receive, on all levels, from the smallest atom or cell to the largest bodily systems and even in godly systems, wherever the will to receive operates, from the side of the person I'm speaking, there the goal serves as the fuel. There is no such thing as fuel separate from the goal.

Student: No, but a goal that requires some grand process to attain it, even in corporeality, a person still needs to see on the way some kind of...

M. Laitman: A person needs to know that the next state is better, that he gains something. There must be a positive surplus in the next state compared to the current one. The greater that surplus, the more fuel he has, the more drive and energy.

Student: The problem with us is that you cannot see where you are in reference to the goal.

M. Laitman: The problem with us is whether I see the goal or not in my relation to it? It's not the problem. I never actually am in the goal. I'm always in some state - A that needs to reach state B. I'm never in state B. The question is how much I can depict state B as being better than state A. And this depiction, this imagination, is never accurate, it's always imagination. For example, if I say I want to be a professor in 20 years does that mean I'm a professor? No. I imagine, based on my current understanding, what it means to be a professor. But when I actually become one, it'll be completely different from what I imagined. Completely different.

Now I picture a professor means being great and honorable. You can't really talk about a professor talking about it in a very juicy way. But how can I, with my current mind and understanding, everything I have today, can I imagine a higher degree that I will truly long for? It's always not the truth but imagination. Only that the gap in values between my current state and the next state need to be large enough to give me strong fuel. Therefore, I have no choice but to acquire such a society that relative to the goal that I choose, that society will supply me with fuel. It needs to constantly tell me: “Compared to the goal that you've chosen, you've chosen a wonderful thing. How did you even succeed to think about that? You don't even know what that is. We'll now tell you what it truly is, that we have such people among us who have already attained it. You don't know what that is, etc.” And then, trust me, you'll run, and everyone will run, and we will reach it. 

Question (Petah Tikva Center): (01:00:20) But even if you don't have a professor. Let's say, you find yourself in a society where, I don't know, some professor is forced on you, right? And still, when you go to sleep, by yourself after a year or two or three in this process, you measure, where am I today? What steps did I take? What advancement? You check, what helped me, what didn't help me, how do I continue from here? You have some process where you measure, but here you don't have that process of measurement. You don't have any way to measure with respect to the goal. You don't know if what you did is right. You don't know.

M. Laitman: I have a process, and I have ways to measure it, whether my goal is connection with the Creator. At each and every degree, there are states where I feel that I am in greater connection with the Creator. Yes. Other than that, if I cannot measure myself in relation to the goal, so I can measure myself in relation to my will to receive through the despair, the frustrations, and the negative changes. That too is a preparation, that too is also part of the path. In other words, if I don't pay attention to how I feel, whether I feel good or bad, but instead I examine myself as if from the outside, like a third party, I always have the ability to say whether I am truly advancing or not, based on both negative and positive states alike, it doesn't matter. The problem is that the spiritual path is an emotional path, and emotion confuses a person. It blocks one's mind. So when I feel bad, I don't care what you tell me. Say a thousand things. I feel bad, and that's it. And that's no examination, it's not a measurement. As much as you're a smart guy, ten grams less pleasure, and all your wisdom is worth nothing. You cannot do anything with it, you see? That's the problem. So the problem is not how to measure. The problem is being capable of measuring.

Student: I wanted to share something with the group, if possible.

M. Laitman: No, now we're speaking about the article. Yes. If you have questions about the article, really questions, then fine. Otherwise, no. Yes. This is also an example for the future, right? Everyone has ideas, but the lesson is structured according to a set framework. We didn't even determine that, that was established before us.

Question (Petah Tikva Center): (01:03:28) We talked about how you need a goal. In the society, it needs to be burning inside everyone, and then let's say we succeeded in that. What's the next stage? The recognition of evil? What happens afterwards? There's a state where everyone's really pursuing the goal, everyone's burning. 

M. Laitman: If everyone's burning and chasing the goal, and the group reaches such a state, what happens then? Then the group becomes as one man with one heart. Either that's already enough for it to receive the revelation of the Creator, or it still needs further preparation. But if it truly reaches “as one man with one heart,” then immediately there is the giving of the Torah.

Question (Petah Tikva Center): (01:04:21) And where's the stage of the recognition of evil, before or afterwards?

M. Laitman: Leave the recognition of evil. Yes, recognition of evil is certainly before that, and also after that. It's not just recognition of evil, but other degrees, but without any doubt, even if two people, not even a large group, if two people can reach such a state despite the disturbances to be as one man with one heart, there is revelation.

Question (Petah Tikva Center): (01:04:48) You're always saying that there's some group where it knows how to access some files, to take some data from that, to read it and give a report to the person, and then the person takes that report, sees it, and now that outcome is closer to spirituality than where the person is. There are no emotions there.

M. Laitman: I don't understand you. There's a program within us, within the will to receive. The will to receive itself is programmed in how to operate. Our problem is only how to accelerate the operation of that program, to speed it up. So, wait, wait, I understand. The program already exists in the will to receive. The will to receive itself is the program, right? We only need to, you know, it's like with these, it's like with computers, they know how to improve mainly in speed and frequency, not much else. And that's what we need to do in our work. That's what we attain at the end of it all, the greater speed. And through that, we move from the path of suffering to the path of Torah. For that, I need greater speed, I need a group. The larger the group, in the multitude of the people is the King's glory, and the higher its quality, and so on. I don't change the program itself. The will to receive, as I explained, always operates according to profit. That's it. Spiritual profit, eventually. In any case, I will come to understand that spirituality yields greater profit, but it can take a long time or a shorter time, slowly or more quickly, that's all. 

Student: It depends for me. Sometimes I want, sometimes I don't. Sometimes, I mean, there's a sense, sometimes you have emotions, you know, I'm not always the same.

M. Laitman: Let's say you're sitting in front of a computer, and you need to type something. Your problem is to press the keys. Did you press the keys according to how you feel inside, or do you first acquire some additional force that will push you to press them? That's all. Either something hits you from behind, and you press a key, and another hit, and then there's another key. Like a mother certainly shouted at you for everything you didn't want to do. Or you could do that beforehand, faster and more pleasantly. That's all. But in the end, you will definitely press those keys, and they are the same keys. It just seems to you that today, instead of pressing a key on the computer, you can do something else. Play with something, but it won't help. In the end, you will come to press that key on the keyboard. That's it.

In other words, you cannot escape the path. The path always is to press the keys. The only difference is whether you insert suffering in between if you're foolish, so that's the only difference. And you'll never press a key unless you reach a state where it is necessary, where it's important, where it's the best, and you have to do it. Even if no one stands over you with a stick, you yourself will want to do it, and only that. So, if you reach that decision by yourself quicker, with your help, so to speak, meaning with the Creator's help, if you awaken Him, if you seek a way to awaken Him, in the end, you will look for a group that will awaken you so that you can awaken Him. So then everything will be fine. If not, then it will take a few more years.

Question (Petah Tikva Center): (01:08:55) What does it mean working within reason? What kind of place or space is there within reason where you can place the Creator? 

M. Laitman: What place do we have, where we can insert the Creator within reason? I don't know. You know, we read on Shabbat a very special article, a scientific study, as it's called. How did Baal HaSulam write it? A scientific study about the necessity of working in the work of the Creator, based on experience, based on...

Student: Obligation? 

M. Laitman: Obligation. Where is it? In "Kabbalah for Beginners," page 125. Look at the title he gives. It's not so simple. "A Scientific Study on an Experimental Basis Concerning the Necessity of the Work of the Creator." So, you're saying, how can the work be within reason, you see? He's given you within reason all the proof and everything. 

Student: Those are words. What should a person do in order to identify, to see that he's within reason? How to understand it? We need to reach above reason. For that, do we have to go through within reason?

M. Laitman: I can't talk anymore. Keep going with TES. 

Reader: Now, friends, we will summarize what impressed us in the lesson, what lessons do we take for our work with the Ten, 6 minutes workshop.

Song : (01:10:17)