The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: October 23, 2026
Part 1: Rabash. What Is the Meaning of Failure in the Work? Article No. 2 (1990).
Reader: In the first part of the lesson, we're going to learn from a lesson of Rav on the 10th of December, 2002. The lesson is based on the article, What Is the Meaning of Failure in the Work? It is Rabash's article number two from 1990. We'll read it together in the Ten and for that, we have 24 minutes, please.
Reading: (00:39) What Is the Meaning of Failure in the Work?
Article No. 2, 1990
It is written (Hosea 14), “Return, O Israel unto the Lord your God, for you have failed in your iniquity.” The RADAK interprets “You have failed in your iniquity,” that you see that you failed in your iniquity because nothing raises you from your fall but your repentance [return] to Him. It says “unto” as in “to.” Our sages said, “Great is repentance, for it reaches unto the throne, as was said, ‘unto the Lord your God.’”
We should understand what is “for you have failed in your iniquity.” It seems as though he did something and there was a failure, some blunder that he did not see in advance. But if a person commits iniquities, what failure is there here? From the start, he intended to do something inappropriate, for he committed something that is forbidden to do.
A failure means that it is not really the person’s fault, but that he failed in it. And we should also understand the meaning of the words “unto the Lord your God,” in singular form, “your God.” Also, we should understand the meaning of “unto the throne.”
We should interpret that “for you have failed in your iniquity” means the first iniquity that Adam HaRishon sinned with the tree of knowledge, where the blunder was that he heeded the serpent’s advice. The Creator told him not to eat from the tree of knowledge but he listened to the advice of the serpent, that if he worked in order to bestow he was permitted to eat.
The serpent said that the Creator commanded not to eat from the tree of knowledge because in the state he was in, he was unfit to eat it. But if he mended his ways, certainly, in such a manner the Creator did not forbid him to eat from the tree of knowledge.
It follows that with Adam HaRishon there was a blunder and a failure. That is, he did not intend to act against His will. On the contrary, following the serpent’s advice, he intended to perform a great correction, as the serpent advised him, that it was to the contrary and the Creator would enjoy this action (see “Introduction to Panim Masbirot,” where he interprets the matter of the sin of the tree of knowledge).
This was the failure of Adam HaRishon, that he heeded the serpent’s advice, who told him that this work of eating from the tree of knowledge is considered a Mitzva [commandment/good deed], and not a transgression. But in the end, he saw that he had sinned, as it is written, “And the eyes of both of them were opened, and they knew that they were naked.”
RASHI interpreted “and they knew that they were naked”: “Even a blind person knows that he is naked. So what is the meaning of ‘and they knew that they were naked’? They had one Mitzva in their hands, and they were stripped off of it” (stripped off means naked, bare, undressed).
That is, he saw that he should not have heeded the serpent’s advice, although the serpent made him think that everything he said to him was for the sake of the Creator and not for his own sake, as he told him that if he prepared to purify himself and aim for the sake of the Creator, on this, there was no commandment of the Creator (see “Introduction to Panim Masbirot,” Item 17).
By this we should interpret what our sages said (Sanhedrin 38), “Adam HaRishon was a thief.” RASHI interprets that he “leaned toward idolatry.” We should understand how such a thing can be said of Adam HaRishon, who spoke to the Creator, that we can say he was an idolater.
According to what we learn, faith means that he believes above reason. Therefore, although he himself heard from the Creator that he must not eat from the tree of knowledge, and it cannot be said that he had to believe in the commandment of the Creator, but it means that after the serpent came to him and made him understand within reason why the Creator told him not to eat, Adam HaRishon should have told the serpent, “Although within reason you are correct, meaning that if I eat from the tree of knowledge with the aim to bestow, the Creator will have contentment from this eating, and I see that you are one hundred percent correct, still, I am going above reason. I want to observe the commandment of the Creator without any intellect or reason, since what you add to faith is already called ‘leaning toward idol-worship.’”
But Adam HaRishon added to what the Creator had commanded him. It is about this that they said, “Adam HaRishon was an idolater.” From this sin extends to us the concealment in the work, for it is hard for us to move away from self-love. Naturally, it is difficult for us to believe in His guidance in the form of good and doing good, so we will have the power to praise and thank Him for all the things that a person feels—that it is only good.
This lack of faith in His guidance, that He leads His world as the good who does good, causes us to be so far from the Creator. A person can serve and do things that are even beyond his power, if he feels for whom he is working. But as long as one is in self-love, he cannot feel His existence as is required for having permanent faith.
This is as it is written (“Introduction of The Book of Zohar,” Item 138), “When one feels bad, denial … lies upon him,” meaning he cannot have faith before he has equivalence of form. “It is a law that the creature cannot receive disclosed evil from the Creator, for it is a flaw in the glory of the Creator for the creature to perceive Him as an evildoer, for this is unbecoming of the complete Operator.”
By this we should interpret his expulsion from the Garden of Eden into concealment and hiding, and for which all the generations following him have much work in that they must believe that there is a leader in the world, and that He also watches over with a guidance of the good who does good. When a person does not have such faith, it causes him all the sins that he commits, since it extends from the first iniquity of Adam HaRishon that man has the quality of self-love, and naturally, he is incapable of taking upon himself the burden of faith.
It follows that everything extends from the first failure, when Adam HaRishon fell into self-love. This caused the following generations to have work of simple faith, since when a person is in self-love, the Tzimtzum [restriction] and concealment are on him, and the upper light cannot shine for him. For this reason, a person can believe in the Creator only above reason, since the will to receive causes him denial.
Thus, the failure that Adam HaRishon had with the tree of knowledge caused us absence of faith. Naturally, from this we come into all the sins. Therefore, the only counsel is to be rewarded with faith, for man to feel Godliness personally, so he will not need the general public, to have faith from the whole of Israel. Instead, a person must repent to the extent that it is “unto the Lord your God.” That is, he should feel that “the Lord is your God” personally, and then the flaw of the tree of knowledge will be corrected.
By this we can interpret what is “unto the Lord your God.” Because the failure was that he heeded the serpent’s advice—who told him what was His intention according to the intellect—a person must repent until he is rewarded with “the Lord is your God” personally, and not be taken after anyone.
That is, he should not follow the general public when he sees in what ways, meaning with what intentions the order of the work should be, as well as the manner of the work. In other words, he should not consider the goal that a person from the general public aspires for. Rather, he must repent until he is personally rewarded with “The Lord is your God.”
This is as it is written (“Introduction to The Study of the Ten Sefirot,” Item 54), “When the Creator sees that one has completed one’s measure of exertion and strengthening in faith in the Creator, the Creator helps him. Then, one attains open Providence, meaning the revelation of the face. Then, he is rewarded with complete repentance, meaning he clings to the Creator once more with his heart, soul, and might, as though naturally drawn to Him by the attainment of the open Providence. …It is written, ‘What is repentance like?’ … ‘when He who knows all mysteries testifies that he will not turn back to folly.’” That is, when can one be certain that he has been rewarded with complete repentance? “When He who knows all mysteries testifies” to him. “This means that he will attain the revelation of the face, at which time one’s own salvation will testify that he will not turn back to folly.”
Accordingly, we should interpret what we asked, What is “unto the Lord your God”? It means that a person should repent, meaning do all that he can until the Creator helps him and he is rewarded with open Providence, meaning the revelation of the face. Then it is regarded as “the Lord your God,” meaning that he has obtained the revelation of the face of the Creator personally. This is called “unto the Lord your God,” meaning that he was rewarded personally, and this is called “the Lord your God.”
Now we will explain what we asked about the meaning of what our sages said, “Great is repentance, for it reaches unto the throne” (Yoma 86). It is known that it is impossible to correct anything unless we see the corruption. For this reason, it is impossible to repent if he does not see the sin. In other words, the evil cannot be corrected if one does not see the evil in its true form.
As in corporeality, if one does not see the weight of something, one cannot lift it. Hence, when a person does not see the real form of evil within him, he cannot ask for complete help so he can overcome the evil. It is known that “Man’s inclination overcomes him every day, and were it not for the help of the Creator, he would not be able to overcome it.” For this reason, if a person does not see the measure of the evil, his prayer is incomplete.
If, for example, a person asks the Creator to help him with a little bit of evil, so that by this he will be rewarded with repentance, as a result, the help that comes from above is only in order to revoke a little bit of evil and not all the evil within him. This is akin to a person coming to the doctor and telling him that he has a fever and asking the doctor to give him a pill to lower his temperature. The doctor asks, “What is your temperature?” and he says, “38o(centigrade)” [100.4f]. The doctor gives him a pill but the pill does not help. So the doctor says to him, “You must have a higher temperature.” So what does the doctor do? He takes his temperature himself and sees that his temperature is more than 40o(centigrade) [104f]. Then the doctor gives him a medicine suitable for someone with 40o(centigrade) temperature.
The lesson is that since a person must pray, which is the tool to receive salvation, and if a person does not pray for the real evil within him, but thinks that he has a little bit of evil, his prayer does not draw help from above, but only for someone who has a little bit of evil. Therefore, when a person begins to walk on the path of truth and asks for the Creator’s help, the Creator shows him each time a little bit of the evil within him. Consequently, the person begins to think that each time he overcomes in Torah and Mitzvot [commandments/good deeds], he grows worse than before he began the work of truth.
At that time he comes to a state of “pondering the beginning.” That is, he regrets having started this work. The whole reason why he started this work was in order to thereby draw closer to the Creator. But now he sees the opposite, that he is going backward instead of forward.
However, a person should believe that he is making progress in the work, except he sees that each time he is getting worse. As in the above allegory, where the doctor takes the temperature and not the patient, the Creator “takes his temperature,” meaning shows him each time how he is immersed in evil to such an extent that he cannot believe that such a thing can be.
That is, a person does not understand how there can be such a state where a person begins to increase his labor in Torah and Mitzvot, and should have seen that each day he becomes better. But in reality, he sees that he is getting worse.
The answer is that when a person begins to walk on the path of truth, to the extent that he overcomes in the work, to that extent he is sown the evil in him, so he can ask the Creator for help over the actual evil. That is, at that time a person sees that unless the Creator helps him, it will be utterly impossible for him to emerge from the control of the evil, as the control of the evil within him grows more powerful each day. But all this is in order for him to need the salvation of the Creator, for specifically then he receives a desire and need for the Creator’s help.
This is as it is written in the “Introduction to The Study of the Ten Sefirot” (Item 138): “The concealment is the reason for the revelation. After its correction, at the time of revelation, the concealment becomes revelation like a wick to the light that grips it. And the greater the concealment, the greater the light that will cling to it and be revealed when it is corrected.”
Accordingly, we should interpret the meaning of “Great is repentance, for it reaches unto the throne.” Baal HaSulam said that we should interpret Kisse [Throne] in two ways: 1) from the word Kissui [cover], that it covers, 2) from the word Kisse [chair] that is fit for the King to sit on.
It follows that by a person achieving the recognition of evil, where he sees how far he is both in mind and in heart, that everything is blocked and covered, that he sees no inlet making it possible to be rewarded with Dvekut [adhesion] with the Creator, this is called the “covering throne.”
This degree is regarded as a Kli [vessel] and a real need for the salvation of the Creator. On this throne, the help of the Creator is later revealed, as in “He who comes to purify is aided.” It follows that this throne, that was in such lowliness, meaning that he felt a state of lowliness and degradation, has been rewarded with the glory of the King being on it. It follows that that same lowliness has become the throne.
By this we can interpret, “Great is repentance, for it reaches unto the throne.” That is, when does one know that he has repented? The sign is if the previous throne has been rewarded with the revelation of light. This is until the King of Glory, who sits on the throne, becomes revealed.
He started this work was in order to thereby draw closer to the Creator. But now he sees the opposite, that he is going backwards instead of forward. However, a person should believe that he is making progress in the work, except he sees that each time he is getting worse, as in the above allegory, where the doctor takes the temperature and not the patient. The Creator takes his temperature, meaning, shows him each time how he is immersed in evil, to such an extent that he cannot believe that such a thing can be. That is, a person does not understand how there can be such a state where a person begins to increase his labor in Torah and commandments, and should have seen that each day he becomes better, but in reality he sees that he is getting worse.
The answer is that when a person begins to walk on the path of truth, to the extent that he overcomes in his work, to that extent he is shown the evil in him, so he can ask the Creator for help over the actual evil. That is, at that time a person sees that unless the Creator helps him, it will be utterly impossible for him to emerge from the control of the evil, as the control of the evil within him grows more powerful each day. But all this is in order for him to need the salvation of the Creator, for specifically then he receives a desire and need for the Creator's help. This is as it is written in the Introduction to The Study of the Ten Sefirot, "the concealment is the reason for the revelation. After its correction, at the time of revelation, the concealment becomes revelation like a wick to the light that grips it, and the greater the concealment, the greater the light that will cling to it and be revealed when it is corrected."
Accordingly, we should interpret the meaning of "Great is repentance, for it reaches unto the throne." Baal HaSulam said that we should interpret kisseh, throne, in two ways. One, from the word kisui, cover, that it covers. Two, from the word kisseh, chair, that it is fit for the King to sit on.
It follows that by a person achieving the recognition of evil, where he sees how far he is both in mind and in heart, that everything is blocked and covered, that he sees no inlet making it possible to be rewarded with Dvekut, adhesion, with the Creator. This is called the covering throne. This degree is regarded as a vessel and a real need for the salvation of the Creator. On this throne, the help of the Creator is later revealed, as in, "he who comes to purify is aided." It follows that this throne, which was in such lowliness, meaning that he felt a state of lowliness and degradation, has been rewarded with the glory of the King being on it. It follows that the same lowliness has become the throne.
By this we can interpret, "Great is repentance, for it reaches unto the throne." That is, when does one know that he has repented? The sign is if the previous throne has been rewarded with the revelation of light. This is until the King of Glory, who sits on the throne, becomes revealed.
M. Laitman: (24:38) We heard an article from Volume 4 of Steps of the Ladder, from the section called Hosea, which is from the Prophets, titled, What Is the Meaning of Failure in the Work? The truth is that there are no failures at all, and each and every thing, as it is written, returns to its root, leaving only an impression. That impression helps bring about correction, whether now or later; however, in truth, as a person later discovers at the final stage, meaning in the final states, when he attains the Creator's eternal and perfect love for him. He sees that the Creator not only created him but also planned his entire path. Carried him through the entire path, opened his eyes, and placed him in concealment along the way and in all the states. Ultimately, everything came from that point, which is both the first and the last, the Good Who Does Good to the wicked and to the righteous, without any calculation concerning the person himself, there were never any failures, never any descents, never any blows of any kind.
Instead, everything was solely out of eternal love. So what is the matter of failures? Failures are a matter of coverings that a person must pass through, otherwise he would not feel the revelations. The Creator needs to take a person through all these events, and revelation needs to take place in two ways. Revelation must be individual for each and every person, so that each and every one can point with his finger and say, Behold, this is our God. Each person needs to reveal the Creator himself, according to his own vessels, since no one else has the same vessels that he has. Each one does so from his own soul, so to speak, from the unique combination of desires and yearnings that exist only in him. Other than being individual, the revelation needs to reach all the way up to, The throne of glory, what is up to the throne of glory, what does that mean? Up to the throne, Kisseh, throne, comes from the word, Kisui, covering. Meaning all the coverings, all the concealments, he transforms into the glory of the Creator, meaning that he reaches the highest degree in the sensation of the Creator.
That's what we mean when we say that in the society as well, when we need to engage in and what we need to convey to one another. While we still do not feel the importance of the Creator, His greatness, which would give us fuel, is that we create something like publicity about it for one another, what's called publicizing the miracle – publicity. Even when we don't know what something is or what importance it has, if everyone says that it's important, it becomes important in our eyes, and from this we receive fuel, that's one thing. Through this we connect with one another, already joining each person's desires with those of the others and nulling our ego, etc. In other words, the work is multifaceted; through a single action we receive many results.
Question (Odessa): (29:03) What is the difference between the throne of the Creator, and how should I put it, the throne on which the King sits?
M. Laitman: Is that the throne of glory on which the King sits, or is there some special word for it? The royal throne, the King's throne? So this needs to be transformed into that. In other words, the covering needs to be transformed into the throne of glory. That's what I said, that Kiseh, throne, comes from the word Hisui, covering, and the throne of glory is, it means a covering that becomes glory until we come to recognize the King, Himself. That is it, that's what's written, Great is repentance, for it reaches up to the throne of glory. In other words, the greatness of repentance must be such that a return that all the coverings become a recognition of the glory, a recognition of the greatness of the Creator. And the beginning of the path is that we need to receive an impression from each and every person. Although, no one sees or knows, we need to be impressed by the greatness of the Creator through one another. I need to be inspired by my environment, by the extent to which they seemingly recognize this and how it gives them fuel, etc.
Question (Petah Tikva Center): (30:52) What is the difference between the revelation that comes to each one individually in his own vessels, and the revelation where all the concealments become the glory of heaven, the glory of God?
M. Laitman: There is individual revelation and general revelation, individual revelation is what each person attains over the course of 6000 years, reaching whatever degree they reach through their individual work, even to their own individual end of correction. But that's the individual end of correction, and there is also the degree of the general end of correction. In my individual end of correction, I reach connection with all the souls and to the extent that I am incorporated in them, I also raise them to the end of correction through my incorporation of them in me. But this is still only to the extent that I have incorporated them in me – not that they have incorporated me in themselves and are already carrying out this work in practice – in other words, I pull my own part up to the height of the end of correction, along with all the other souls to the extent that they can be included in me through my strength. But they, themselves, might be at all kinds of levels, even at degree zero or below the maximum, below the barrier. That's called the individual end of correction; this is what Kabbalists attain, that's the aspiration to reach that degree.
Now, the general end of correction is when each and every soul, every human being living on earth in this world, actually reaches this state in full awareness. Then there will be the general end of correction in the souls, which are dressed in bodies. While they are still dressed in bodies, the end of correction will take place in spirituality, and this is called, Bringing the spiritual degree of Atzilut down to this world. Meaning while you are still in your body, and this is called, And the glory of the Creator shall fill the earth. All the desires, even including the still, vegetative and animate levels outside of man, these degrees. In what form this will take place in them? Certainly not consciously, because they don't have screens and vessels for that. But rather through their inclusion in man, that's it, that's the difference between the general and individual end of correction.
Now, there are also distinctions at the higher degree concerning what constitutes the individual and general end of correction – even before the end of correction we spoke about, which will take place in all the created beings in this world, that's the difference between Rabbi Shimon and his son Rabbi Elazar. We'll talk about that another time, yes.
Question (Petah Tikva Center): (34:10) There's the matter of the recognition of evil in the aspect of mind and the recognition of evil in the heart. What is that and what is that?
M. Laitman: Let's say it simply as in the mind and the heart. These are two kinds of spiritual vessels that open up to a person when he reaches revelation.
Student: In the recognition of evil, too?
M. Laitman: Also in the recognition of evil, it doesn't matter, there's something that you feel, and in addition there's something through which you understand the reason for what you feel – these are two degrees.
Student: So, understanding the reason is more?
M. Laitman: Certainly.
Student: Feeling, that's the heart, and understanding is the mind.?
M. Laitman: Feeling is the heart, and understanding is the reason, is the mind. Let's put it that way, it's not a perfect explanation, that's how it is.
Question (Petah Tikva Center): (36:23) Page 14, here in the fourth paragraph, like this. My question is, what does it mean that they said of Adam HaRishon that he was Min, a thief?
M. Laitman: Min, or heretic, means someone who pursues supposedly beastly lusts, actually, it's not beastly, it means in order to receive. Of all the lusts, the lowest but, also the greatest, is that of min, sexual desire, this exists only in human beings. In animals, there is actually no such thing; with them, everything operates according to a program. You know, a particular month arrives, they come to a certain place to mate and reproduce, very simply, according to the program – at other times, there is no such thing at all, you know that. Now it is, that's how it is in the vegetative and animate levels but at the speaking level, the human level, it's completely unrestrained; this, too, was made for a reason. I can't, it's something very profound. It's not as it appears to us that sex is simply sex. It corresponds to union, meaning it's not in opposition to it, but rather in resemblance. Let's say, if we can put it that way, to the point of union with the Creator, only at the lowest degree, meaning the strongest degree.
And this union really needs to take place throughout all the levels. Therefore, min Haya, he was a heretic, means that He was a heretic, means that he received desires at the lowest degree. Now, through these disturbances he needs to gradually advance through them to adhesion with the Creator. Before he received these desires, there was nothing at all. There was nothing to discuss, certainly concerning corrections because corrections begin precisely from that degree. When all the degrees from the shattering descend, ascend and descend until they reach the lowest degree of desire to receive in order to receive, which is called min, the sexual desire. That's it.
Now, this is in spirituality, and corporeality corresponds to it, but in corporeality, we should not concern ourselves with it; our correction takes place only through the reforming light. In other words, we should aspire only to the force from above, that it will come and correct me, and not concentrate on correcting the desires themselves. They say that someone who has one desire and begins trying to break it, ends up with two, you understand, in other words, that's really how it multiplies. Rather, correction comes through simply engaging in spirituality, in the Force. You bring the Creator into the picture, you want to be connected to Him, from this, the corrections come. And we should not struggle against the desires but rather against the Creator's concealment. Simply leave those desires alone, otherwise, Where a person's thoughts are, there he is, and you will constantly remain in those thoughts about sex, money, honor, and so on. Instead, let the Light draw me out of them. That should be the intention, the direction, the desire, and the hope.
Question (Petah Tikva Center): (40:31) Here, in the article, it said that the shattering was on the intention to bestow. The purpose is for one to reach that intention in order to bestow, so why did the shattering in Adam HaRishon take place specifically over this?
M. Laitman: The Creator created the desire to receive, the desire to receive is simply a sense that enjoys the Creator's presence, nothing more. In other words, if I feel the Creator, I feel good, if I don't feel Him, I feel bad. I feel good in every possible way imaginable and bad in every possible way imaginable – from minor blows to something much greater. In other words, good or bad comes from revelation or concealment. There is nothing else besides that, the Creator, simply by restricting Himself, created the desire.
Now, in order for this desire to be able not merely to open toward the sun like a flower, or close when there is no sun. But also to attain the revelation of the sun by itself, and draw the sun toward itself, so that it can determine for itself when the sun will shine upon it. When it will not, this desire must be given certain additional qualities – beyond merely feeling good or bad – it must be able to become the one performing the action. Therefore, the Creator inserted, forcibly instilled in this desire, the ability to supervise the desire, to rise above the desire. This is what the desire receives through the shattering and through the shattering, it receives the Creator's quality, bestowal. Then, if it wants to bestow, and for that reason opens itself, it immediately feels the light, even if the light is absent. This is because the desire to bestow itself becomes light.
It follows that it is no longer dependent on what happens on the Creator's behalf, this is called, My sons have defeated Me. It is free from the Creator, and free from its own desire to receive, which is actually the same thing. Instead, everything depends solely on its desire to bestow, and the Creator instilled in it a desire to bestow equal in measure to its desire to receive. In other words, it can become completely independent of the desire to receive, and exist solely in the desire to bestow. And even more so, it can open itself and use the desire to receive, not merely to open itself but also to give. Through this, it becomes a luminary, a source of light, like the Creator, this is called, The two great luminaries. Of course, from the outset, it receives from the Creator both the desire to receive and the sparks of bestowal, that comes from above, from a single source. But beyond that in which it receives these, all the work, so to speak, is its own.
Question (Petah Tikva Center): (44:49) But him coming to know the point of the Creator going to receive in order to bestow, he had the intention to bestow upon the Creator?
M. Laitman: Adam HaRishon certainly had the intention to bestow, he wanted to use all his vessels – he was in the vessels of bestowal, Galgalta ve Eynaim, bestowing in order to bestow, that is called being like an angel. He had no evil inclination whatsoever, he was in the Garden of Eden, in heaven, in Atzilut. He felt no shame because there were no vessels of reception, even though he was naked. He used only Galgalta ve Eynaim and not the AHP, and he used everything available to him except for one thing, the Tree of Knowledge. He was forbidden to use the vessels of reception, the Tree of Knowledge, below the Tabur. Then, of course, he discovered that the use of precisely those vessels was the purpose of creation, but their use certainly had to be in order to bestow. This, supposedly, why is it called the serpent? After all, it's not a serpent, the serpent is right: the serpent, so to speak, is that same inclination that tells him, if you use this, you will give the Creator the greatest pleasure – you will be receiving in order to bestow.
In other words, in your whole vessel, with all your desires, with absolutely everything you have, you will adhere to Him completely. What do you have now compared to this great thing, nothing. And what you do have now also comes from Him, because it's all of it, the will to bestow, which is His will, it's Him, who gave you also a part of Him. But your desires, where you are, you don't use that at all. How can it be seen that you do want to bestow, that you want to bestow? You wanting to bestow means you using the vessels of reception – that is you. All these complaints, these claims are 100% correct, it's impossible to contest them at all; but there is this prohibition whereby these vessels are prohibited. It's forbidden to use them. So, there is a very subtle matter here. The prohibition on behalf of the Creator, and the urge to perform an action of reception in order to bestow, which is also towards the Creator. So, what's more or less here in the person, which one? So, there is an additional matter, here, where it seems to the person that the Creator purposefully tells him not to use these vessels because He wants him to come to the decision that they should be used. But when, when he feels that his action will truly be in order to bestow. This is full of subtleties, but I don't see that we have – we will talk about it in the future.
In short, that is the error, but it wasn't an error, from the side of Adam, rather, everything was 100% correct, but let's put it this way: if his mistake was that he could have never calculated that the Heart of Stone cannot mix with Galgalta ve Eynaim, that is the problem. But to begin with, when there is an AHP and Galgalta ve Eynaim, and the Heart of Stone is not yet scrutinized, clarified, it's impossible to calculate anything regarding it. So, of course, that he makes a mistake but it's a mistake that he could have never predicted or assumed that it would happen the way it did, that's it. But, as an outcome of that, he truly gets discernments later between the Heart of Stone and all the other qualities and then he scrutinizes the Heart of Stone, which is the main, the primary scrutiny. Where now he sees how his entire nature is opposite to the Creator and then, for that, he receives the final correction, the end of correction. I don't have the words for this, yet, perhaps we need to discuss it more.
Question (Petah Tikva Center): (50:18) You mentioned the word unity or union earlier, and two lessons ago you also spoke about unity. Could you explain again in practical terms how to perform a unity using example or examples? You mentioned then that you have a prayer before a blessing and everything that follows. Could you give some more examples?
M. Laitman: I have no examples of spiritual actions, what example could there be? An example means that there is something that exists in reality, from there, I take some small demonstration, right, of a smaller scale. Or I make this out of some simpler substance, something different, and I perform the same action, so that from the action it will become clear to you what actually happens on a larger scale, let's say in the true state. We don't have the ability to provide such examples from spirituality, we do not have the will to bestow, we do not have actions performed by a screen. We have nothing that allows me to talk about this, to indicate it – what example? It's just to amuse you, let's say, the ear, I have no explanation, no possibility.
Performing a blessing, right, a blessing before I drink, so is that a spiritual action I'm performing, what spiritual action? I take a cup, I drink, I take some drink, in that drink there is pleasure, so over that pleasure I bless, Bless You, our God, King of the world, and everything was made by His Word, and I drink. But did I perform a spiritual action by this? I performed an action, yes, but I said everything according to what's written in Shulchan Aruch but did I perform a spiritual action or not? Of course not.
Let's say I have the recognition of the pleasure that I have from this, but opposite that pleasure I have a screen and reflected light, where by this I receive the degree of adhesion to the Creator for this pleasure. It's not a cup of tea anymore that's important to me. In this tea there is 10 grams, let's say, of some special pleasure, so corresponding to that, do I have a screen or not? I can perform a spiritual action over this restriction: reflected light, the intention in order to bestow, can I unite with the Creator? These things aren't revealed to me, so of course I cannot unite, as you ask, to unite with the Creator through this example – this is no example.
I teach you how to perform the blessing in the corporeal world but this is without any sort of adaptation. From this, you cannot imagine to yourself an action that takes place in spirituality. Well, and this, let's say, if you take a lulav, a tzitzit, a talit, these are the greatest things there, right? On the level of Zeir Anpin, of Atzilut, in his time of greatness, Gadlut, in the time of unity, unification. So, you took some piece of plant, you performed some, you know, like primitive people, they do all sorts of, ooh-ooh-oohoo, there. You perform some actions – people who look at it from the side and cultured people, thousands of years. See what they're carrying with them from five thousand years ago, great! They're very devoted to their traditions, very nice! But you see that it's an ancient people that takes things like primitives, do and wave them around in ritual. People who, that's what people think when they look at you: the sukkah, Oh, 3,000 years ago, they lived in the sukkot, yes, the tents, and they left Egypt. Great, it's just culture! Otherwise, well, there's nothing else that you can say, is this an example for spiritual actions? And you see, nobody understands this, you can explain it as much as you want, but nobody understands, so what kind of example do you want from me?
Question (Petah Tikva Center): (55:05) Let's say there's a certain situation where during the day you go through a certain state, a certain feeling. How do you perform an action of unity with that feeling?
M. Laitman: I perform in my specific feeling a spiritual action, I perform it. Well, is that an example, what kind of example can there be? If you, with your will, can connect to my will and to be present passively within my will as I perform the action, from that you will learn how to perform the action. Then you will separate with your will and do the same thing. But for that, you need to connect, this is the upper one teaching the lower one. This is NHY of Ima spreading into Zeir Anpin, through to his Chazeh, teaching him these actions.
Student: Is that an action that the lower one needs to learn?
M. Laitman: It's an act of learning.
Student: The unity that needs to be performed?
M. Laitman: Unity you perform with the Creator through that action.
Student: When you perform it afterward on your own?
M. Laitman: When you do it on your own later with the Creator, that is called unity.
Student: Is there a stage where you learn how to perform it?
M. Laitman: You learning with a teacher, that is not called unity, it's called connection, unity, unification, that's only with the Creator, that's it.!To try to do what your teacher told you, yes, with the Creator. If a student is not ready for this, then it's not recommended for him to perform such acts, it's not many things to this. There were Kabbalists who did, but it's not.
Question (Petah Tikva Center): (57:12) Is there a state where a person seemingly turns to the Creator too quickly, without sufficiently clarifying his state, without remaining in it long enough, and turns to the Creator as though trying to escape suffering? Is there such a thing? Where a person doesn't scrutinize things sufficiently, where he doesn't remain in the state long enough and immediately escapes to the Creator, as though fleeing to the Creator?
M. Laitman: Is there a state where a person turns to the Creator before he scrutinizes the state all the way through, right?
Student: Yes.
M. Laitman: It doesn't matter. When you have the opportunity to address Him, address Him. Don't sit and wait, then I'll suffer more, then I'll have a truer cry; you won't have a truer cry unless you will be connected to Him in every state, every desire. Because it's the light that scrutinizes the vessel, and you, yourself, will only ever eat your own flesh. So, use all your time to look for a connection with Him, with that light, that's it, because from that light, the vessel grows, the scrutiny of the vessel, the recognition of evil. The appeal upwards, the recognition of greatness, everything comes from there. So if it's not to turn to that, it's called sitting within the will, just feeling what the will feels, with no benefit from that, no action will come from that. So, an action needs to be as an outcome only, as an outcome of the light's influence, so don't hold back. Don't hold back from turning to the Creator. Of course, not, God forbid, it's written, it's written everywhere, yes, to always pray, yes.
Question (Petah Tikva Center): (59:11) What does it mean when a student is not ready to connect with his teacher, that it is not advisable or desirable to perform that action?
M. Laitman: He's not yet ready.
Student: What does it mean to me, to be ready?
M. Laitman: What does it mean to be ready? It's better if it's towards the Creator, it's only after there truly is a great need, really a complete need to turn to the Creator. Then the cry comes to Him and he turns for help. For help, from love, and also love and the friends, the books; it all depends on the extent to which the society provides us with this will. Us, ourselves on our own, this will never happen for each one individually, it's only with an attack against all the disruptions which come against this and a collective general attack.
On what does the force of light that comes to the person depend, what does it depend on? It's only necessity, the measure to which a person feels a need for correction, meaning the extent to which he wants it and what exactly he wants, the extent to which the request is scrutinized within him – why is it written, And your eyes will open. After a person, after Adam, rather, sinned? Your eyes, this refers both to Adam and Chava, and Chava meaning the intention is towards using in order to bestow and in order to receive, as well, everything was opened up for them. So, everything is open, then to a person who comes to the recognition of evil and correspondingly the lights that he can attain from both things, then the qualities of the created being and the Creator connect together.
Question (Petah Tikva Center): (01:01:52) If, let's say, I feel for a week or two that I haven't experienced any change, as though I'm in a static state, what can I do?
M. Laitman: If you feel that you're not changing, what can you do? Why wait a week or two, I don't know, but it depends on how patient you are, yes? You hold back, slowly yes, look, if a person doesn't feel that he's changing at every moment, it should already be a cause for concern, because why did a moment pass? A moment has passed because there is, well, it's an indication that there is a change from above, and you did not change below accordingly, and that is already a problem. If the clock is ticking but nothing is ticking inside, then you're headed towards punishment. They connect in such a way where you, boom, you just get this beating, this blow, the hammer is already starting to rise behind you, and that's it, that's how it is.
Student: What can we do?
M. Laitman: What can be done? What do we do? Very quickly, very quickly, we need to do something. First of all, you need to raise your threshold of sensitivity, let's say: how did it happen that for a few moments I did not think of the goal? You write this down, and afterwards you'll forget, but no, that's fine, write, write. It won't help for you to write. It says, Write on the board of your heart, you understand, there you need to write. The paper doesn't need repentance, it doesn't care. You need to build a circle, a mechanism around you, which will constantly, like an alarm clock, will awaken you towards that thought, every moment.
I wrote it here on my hand, and I forgot to look at my hand. I wrote, no, here not, so I'll write here, but here also I failed to spot it. I remember, I was driving with Rabash, driving, and I see here my hand for two, three hours, but I never saw what's written on it. Suddenly, Oh! Meaning you don't need to see, we can not see anything in life right now. You know, sometimes you don't see and sometimes you see something, you spot it immediately, why? The desire for it has awakened internally, and then you see, without the desire, you don't see. So, we need a desire to awaken within, awakening the desire, that's in the Creator's hands, we cannot do that. Or, instead of the Creator, the society, that is the only thing other than the Creator that can work. If the Creator awakens your desire, it always comes in an unpleasant way, so as to leave some independent work for you later – free choice. Otherwise, will He do the work instead of you? So, an awakening from above always comes, you know, you're forced to pay for it later with a very high interest rate, so it's not worthwhile. You should turn to the society and invest in them, so they will do the work on you to the extent that you invest in them.
And then, you perform several corrections all at once, it's the same correction but in several different ways. You connect with them, you absorb desire from them, you connect to them, you have to submit to them, you have to subjugate yourself. They awaken you, and so you don't need the Creator, so to speak, to awaken you. It's as though you created an awakening for yourself, you built it. Meaning, you begin to build yourself through others, which aren't others, really. They become a part of your soul through this and by this, your soul grows. Here, there's no alternative, until we come to understand that my soul needs to be built of all the parts around me, all the souls which are in my friends, I will simply stand idle.
Reader: Alright, we'll share our impressions of the lessons and what we're taking from it to realize in the Ten.
Student: Yes, very special lesson, indeed. The depth of the explanations of the structure of
We'll move to the next part of the lesson. Before that, we'll sing a song.
Song: (01:13:26)