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

Daily Morning Lesson: March 25, 2026

Part 1: Recorded lesson – Lesson on the topic of "Purim"

Original lesson date: February 11, 2003

Hello dear friends, in the first part of the lesson we will study a lesson from Rav from February 11th, 2003—the second part of the lesson based on the article, "What Is When Israel Are In Exile, The Shechina Is With Them." You can find it in the Rabash writings in the first volume. We're going to read the second part of the article together in the Tens.

We're starting with the paragraph that starts with, "He says that where he wants to walk on the path of truth," we'll read the article to the end, from there. We have 30 minutes. Tens that finish before time is up are welcome to do a workshop on the main points from the article. 

(01:22)  Rabash, the article, "What Is When Israel Are In Exile, The Shechina Is With Them," in the work? 

He says that where he wants to walk on the path of truth, it makes sense that the evil inclination should yield and weaken, yet now it is the complete opposite. Everything in Kedushah that he wants to do in order to bestow, the evil inclination overpowers him and it is difficult for him to overcome.

He asks, where is the justice? From all the work of having to constantly overcome, he falls into a descent. At that time, he comes to the argument of the spies and says, "I'm fed up with this work," and he escapes the campaign. He argues that where he should have progressed, he is regressing, therefore he abandons the path of having to work on the intentions, and the actions are not enough, but the intention is what counts, as it is written, "Better a little bit with intention than a lot without an intention."

He says that this work is not for him. Now we can interpret what our sages said, that the nations of the world, when suffering comes upon them, kick and do not mention the name of the Creator. This means that when suffering comes upon him, meaning when he suffers during the descent, because he feels no flavor or vitality in Torah and work, and the suffering is so intense that the whole world grows dark because of it, and he finds no other solution but to escape the campaign.

This is considered that they kick. You should know that this escape comes for only one reason, as it's written, "But the nations of the world kick and do not mention the name of the Creator." That is, in a state of descent, when he feels suffering, they do not mention the name of the Creator, saying that the Creator has sent him this state of descent so as to know his situation in complete clarity, to what extent he can work for the sake of the Creator, and to feel that now he sees that without His help, it is impossible to emerge from the control of reception for oneself.

Now he does not need to believe the words of our sages. It therefore follows that by knowing that the Creator is in exile, that He must hide Himself as though He is in exile, by this the person can know that there are no shells in the world, but that a person should ask for everything only from the Creator, and there is no other force.

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Reader: (31:01) Now we will go into a lesson with the Rav from February 11, 2003. 

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M. Laitman: An article from The Rungs of the Ladder, Volume 5, from the middle of the article of "When Israel Exiled, the Shechina Is With Them," until the end of the article from the middle there.

On the side of the Creator, from above, only the four phases of direct light were created, and Malchut of Ein Sof which feels Herself as the created being or as the creature. And is in wholeness as it's written in the chapters of Rabbi Elazar where, despite Malchut of Ein Sof being a desire to receive, she is filled within her desire, receives filling – she has a complete filling – but there is He and His name is one necessarily from the force of the Creator, from above, on behalf of the upper one who controls the vessel. Malchut doesn't agree with this, rather, she wants the wholeness to appear on her behalf as well. As it is written, to perform all the actions of the light, to express all the names and appellations of the Creator. Then, the totality of this feeling towards Him, towards what happened is called, shame. We don't quite understand this shame, only very high souls can understand what this shame is; that's what Baal HaSulam writes in the inner observation of the first part of TES. In order to correct her attitude, her relation to the Creator and to wholeness and adhesion with Him, Malchut performs the whole process from the first restriction to the final correction. 

In this process, there are several necessary stages. First of all, to bring oneself to a state in which Malchut is called a created being standing on its own, in which certainly one's desire can be defined freely and to build what's lacking in Ein Sof, for that discernment towards which the restriction was made to complete this discernment on her behalf. For this, Malchut distances from the Creator after five concealments—that's what the worlds are called – and reaches a state where the lowest possible degree, the most distant degree from the Creator is called, this world. It's the lowest possible degree, the state of Malchut, there is no worse state; and in this state, she is divided into externality and internality. The externality is considered the desires of this world, and then, within these desires what is felt is the picture of this world which is what we feel. In internality, it's the point in the heart, a godly part from above, a part of the shattered vessels from the screen, from Bina that has fallen into Malchut; where and by developing the Bina that has fallen into Malchut, it's possible to then correct all of Malchut. There's a relationship between externality and internality where, specifically, because the inner vessel is in concealment, the Creator has not felt in him the filling, a person to begin with does not feel he has a point in the heart, the part of Bina. But is only under the control of his desires of the degree of this world. Through all kinds of sufferings, pressures, through all the actions, events that come to a person. Aperson begins to become more sensitive to the point in the heart and it begins to develop, and a person is brought to a choice to prefer the development in his point in the heart relative to the external development by the desires in the plane of this world, to that which we say that our heart demands. 

The relationship between these two things, actually, a person determines, defines; that is, a person has the ability here in this state where he has a point in the heart and he has a heart and, towards the point in the heart, the filling of the Creator is in concealment, in either double concealment or regular concealment. But, nevertheless, specifically at this state, at this time, a person can determine his choice which is strengthened despite the concealment on the way to develop the point in the heart. Baal HaSulam explains this to us in The Introduction to the Study of the Ten Sefirot, in the Kabbalah for the Student book, it's in there – it doesn't matter where The Introduction for TES is. He writes: We should know that the whole matter of the work that takes place in observing Torah and commandments in choice mostly takes place in the two phases of the concealed providence mentioned, meaning in the double concealment and the regular concealment. About that time, he says, according to the sorrow, so is the reward, meaning, to the extent in which a person enters himself into the sorrow against the fillings that appear to him that are worthwhile to go towards. But, rather, strengthens and chooses what the Creator offers him to go in accordance with the development of the point in the heart. Then in this, he has the possibility to advance, and since His providence is not concealed, is not revealed which is on purpose in order to enable a person to have choice and it's impossible to see Him but, rather, through concealment of face. That is only with the force of the inner effort to depict to oneself the greatness of the Creator, which is certainly not real but only from within a person coming as his effort. Meaning only to his posterior, similar to a person who, if he sees his friend from behind, might doubt whether it's truly him or maybe someone else but, rather, he exerts and thinks, no this is the Creator. In this way, we find that the choice is always in a person's hand, meaning whether to advance to the purpose of creation and strengthen and follow None Else Besides Him. And discover in all the deeds, in all the worlds only actions of the Creator or, God forbid, reach his will and work according to what one's heart demands. 

(40:31) This way, gradually, if a person hears and listens to these advices, he raises the point in the heart which is called, the point of Israel, upon all the other desires in the heart which are called the nations of the world. And, thus, in relation to this world, in the external environment that was made, like Baal HaSulam writes in the end of The Introduction of the Book of Zohar, if we engage in the internality of the Torah, by this, we arrange ourselves in such a way that spirituality is more and controls the corporeality in each and every one. The point in the heart is in control of the entire heart – the egoistic, animalistic desires – and thus, around us, in circles, in the whole world, also the situation changes and improves such that the more belonging to spirituality, the more internal rises up and rules over all those who are more distant, more coarser than spirituality. This brings to the world that correct form of rule, of control of the structure like in spirituality, where anything that is higher or greater in spirituality is considered higher and, by this, the world comes to its correction, to peace, to come to the goal. It all depends, here, on us raising up the matter of Israel, the point in the heart, in relation to the rest of our desires: The inner work determines what happens in the whole world and in all of reality, and in all the worlds. This, specifically, depends on a person who is here in the lowest degree, and from this lowest degree because he has free choice, specifically in it, he feels that through these two discernments: in the Providence of double concealment and the Providence of regular concealment, because he is in a choice, he changes the order of all the parts of creation, in all the worlds, this lower person. This is also because we learn that although the upper vessels are revealed first and the lower lights are revealed first. But the attraction is specifically by the lower vessels; whereas the lower a vessel is and raises MAN, it determines for towards the rest of the upper vessels, how they will get along, how they will be brought their MAN to Ein Sof and, in return, returned with MAD. Meaning, that without the vessel that the lower one, the lowest one raises this correction and uplifts towards the correction and determines its desire for Kedusha. Without this, the whole world is in an opposite way, where externality is overcoming internality, the nations of the world overcoming Israel, and ruin controls the Kedusha, the holiness.

Question (Petah Tikva Center): (44:34) How does a person make, From Your actions we know You?

M. Laitman: How does a person make, from Your actions we know You? A person does this very simply, what is, from Your actions, from the actions of the Creator, we can know Him? So, we need to know what His actions are, how do I know His actions? By me starting, to begin with, even though I'm in darkness, to try with all my might to see that what's happening around me is the actions of the Creator – There's None Else Besides Him – I try to see, even though He's concealed in double concealment and regular concealment. I try to see Him, kind of like to locate Him, to catch Him so He won't run away from me, so that He won't be as a concealed God. After this run where we run after Him, where we want Him, we work on this, we work on His importance, that it's worthwhile for us to hold on to Him, to grab Him. And to see His presence in all that's happening with me and with my environment. After the efforts in this specific direction when I run in order to adhere to Him, in order to be constantly connected to Him, constantly not losing the thought and, later, maybe even the feeling that it's Him who's doing it, that I am Him and my thoughts are Him, my actions are Him, what happens in my environment is Him. And what brings me to the environment is Him. I try, despite all of these disturbances that certainly come within my desire to receive and if, upon each disturbance I get stronger and hold on to the connection or strengthen the connection with the Creator, this is considered that I correct this disturbance and upon this disturbance I strengthen my connection with Him even more. If I try to constantly come to a connection with Him, it's considered that with my might I want to cancel the concealment. And to reach a revelation but why do I want to come to the revelation? I want to reach the revelation because I want to see Him as One, Unique, and Unified – His uniqueness I want to reveal. 

(47:20) Why do I want to see His uniqueness, why do I care? It's because if I were to reveal His uniqueness, I would want that to rule over me. To determine all my actions and thoughts and myself completely, where I will be able to, then, in a revealed manner, where He will be revealed, I will have the forces to give myself to Him. To adhere as a point to Him, and this point will be called Ibur like an impregnation, an embryo in a state of Ibur. If I labor at this, this is actually my work right now; and if I exert with this and I start to learn as a consequence of my efforts, what is He doing to me in return? Then, I do this in some kind of cunning way, seemingly, because He's confusing me. But this is how He teaches, that's like we do with a baby. We confuse him a little bit so that he'll become smarter, wiser, so that he will acquire experience, become wiser, stronger, more active, yes? This is how I see that from what the Creator does to me, from this I acquire wisdom, from this I acquire new vessels. It's considered from this, From Your actions we know You, I start to see these actions of His upon me, I get to know Him, what is Him? He gives me all kinds of disturbances. I'm shown all kinds of new desires against Him, I correct these desires whereas, despite these desires, I am connecting to Him. So, by this, I receive these desires He's sending me as disturbances to my vessel and with them, I begin to reveal His actions, what are His actions? As we learn, we have TaNTA: Ta'amim, Nekudot, Tagin, Otiyot so I begin the other way around. I, from the letters, Otiyot, to reveal the light, right? TaNTA is Ta'amim, tastes—Nekudot, dots—Tagin, tags, and Otiyot—letters. So from the letters, I move to the tags, then to the dots, then to the tastes; tastes are already the light, the clothing of the Creator in my vessels. How do I come to it? By taking His obstructions and, from this, I build my vessel like this and, to put it simply. This is called, From Your actions, I know You, I come from the obstructions gradually to the light. And by this, I also reach adhesion and connection with Him and everything, it's all in the same operation. 

Question (Petah Tikva Center): (50:43) Do we reach the light or is it always more vessels and more vessels? 

M. Laitman: We reach the sensation of the vessel, the sensation in the vessel. In the vessel, there is the sensation of the Creator and the sensation of the Creator in the vessel is called, light. We are impressed by something that fills us, what fills us? I don't know, it's called, His self, my reaction to what fills me, this is called, light. Let's say now, I'm taking, there's something here in the cup. I take it to myself, in myself and I begin to scrutinize what it is so I'm saying, it's liquid, it's hot, it's sour, sweet, whatever. I am scrutinizing with respect to my vessels – someone else may come with different vessels, he'll say, it's not hot, it's cold. Say, I give you liquid at room temperature and I'm telling you it's soup, you're telling me it's cold. So it depends on, with respect to what? You're checking, what you're waiting for, you're expecting. If it's tea, it's cold but if it's Coca-Cola and you want to drink it cold, then it's too warm. For you, it may be liquid, for someone else with different qualities, it won't be liquid, it'll be, it'll feel like, solid. What's important is the impression of our vessels, from what fills us and our vessels constantly change. Accordingly, we are always impressed differently by what fills us. This is called, The holy names that we attain, are changing all the time until they all unite into one name.:Yod, Kei, Vav, Kei, the general Yod, Kei, Vav, Kei in which all the names connect together. That's the state of Malchut returning to her state, meaning revealing her state by herself, from below upward. Then, all the names, you bring them together into one name, and in that day, the Lord will be one and His name one, Light and vessel will be as one. 

Question (Petah Tikva Center): (53:23) It speaks here about a matter of being in a spirit of folly. What is to be in this spirit of folly? 

M. Laitman: Spirit of folly is when a person does not place the importance of the Creator, the importance of the goal in his mind but anything else. You say, guys, we're tired, let's disconnect a little from this whole thing, let's talk about soccer a little bit. This is called, spirit of folly; now, that spirit of folly may come from above, and it can also be purportedly invited, summoned by you. When it's summoned by you, it's also from above but it's undercover, it's in a different way. But, if you can catch it as soon as possible, and the society can help catch it as soon as possible, so we need to detect where it comes from. Who sent it to me, why He sent it to me, what do I need to do through it? If you begin to connect everything to the root, you see the benefit in it – how should I put it – the benefits in it. Then, you don't relate to anything as to something redundant in the world, needless. On the contrary, you say the whole world is worthwhile for me. The whole world is built for me.

Student: Sometimes, but I need to talk to the friends about soccer, too? 

M. Laitman: Sometimes you need to speak with the friends about soccer, and when Rabash writes about it, that precisely if you have a burning heart for the work of the Creator, then it's good to talk about soccer but think inside about the work of the Creator. Because then you connect externality with internality, the externality that the Creator gives you, these, plus these nonsense, these follies in your mind as a cover for what is happening inside. It's precisely then that what is in the heart becomes burning even more, using this fuel, this externality that's burning these thoughts about soccer. It's like adding wood to the fire, the corporeality in which there is nothing, but it begins to rise, burn with the light, with the fire. But, if it's connected inside and you're holding very tightly to the thought, internal thought about spirituality. But externally you talk about—what should we talk about externally? The work of the factory, dissemination, all kinds of things like that. It is connected to our internality so we don't run away too far. And, then, our externality also becomes internality, it's got a special force, it's got a goal and spiritual execution, implementation, on the one hand. On the other hand, the point in the heart is concealed from everyone, this is highly desirable just like I said here. When you write me about the greatness of the Creator, someone even printed it nicely, not like the friend wrote, I couldn't even read it –he wrote it as tiny as a bird!

(57:41) So as it is here, I asked, write it the way you would say it outside to the world – not from within your heart – how you awaken other people. Not, I, I, I, no we. I even give an example that someone says: A friend who worked with us for twenty years, forty years, he's a member of the union, he's a family, he's a father. That's how you need to speak just like a friend who died and you give him a eulogy. So, inside the heart burns, and you're looking for something toward the Creator but on the outside, you are, and you'll come to a state where inside, you will truly have this burning like a big flame for godliness. And on the outside, they'll see you working, they'll see you appreciating the friends, helping them but without uttering these words, it will be felt according to your external execution, implementation only. And, by this, you will have a connection with the members of the group and, then, through the external connection, these points will connect and it will be a huge vessel which will certainly bring about change in the world, in all of creation. We don't know, what is being done with us? 

Question (Petah Tikva Center): (59:40) Is there a force that can help us control the thoughts? 

M. Laitman: There's a force that can help us control the thoughts, of course. Besides the thoughts, our thoughts, and besides our desires, which come to us naturally, and which belong to the heart. We also have thoughts and desires that belong to the point in the heart. If we don't have it, then there's nothing to say to a person, nothing to say to a person. If there is that, you need to help him develop it, and that's through the society, to awaken in him a relation toward others. Then that difference between the heart and the point in the heart, and the intellect next to the heart, and the intellect next to the point in the heart begin through the collision between them, they begin to develop. Evolution is only through contradictions: If a person does not activate his relation to others, he doesn't discover the gap between the point in the heart and the heart. Try to begin to love someone, you immediately will run away from it, you've already discovered a drawback. Now, is it really a drawback or not? It depends on the greatness of the goal, if the goal is greater than the revelation of the drawback. 

I wanted, I thought I liked the friend, look at him! Now, I really tried to relate to him like I love him. What does he want, what does he think to connect to him? I see that I cannot, I get this repulsion from him. If I were to measure the repulsion, let's say 10 kilos of repulsion from him – just like in physics, we measure with kilograms, the power – so, I'm repulsed by 10 kilograms. Now, in order to connect with him, I need, say, 11 kilograms, more than 10, where do I find 11 kilograms? There's nothing in him that I like, and why should I relinquish myself and do things? So what do you do? I need to exalt the goal, why? I need him. If the goal is important by 11 kilograms, then I will connect with him, if it's less than that, I will not connect with him. Who can provide me 11 kilograms of the importance of the goal if the goal is hidden? Only the group besides him. If he says you should connect with him, with me, then he just wants me to serve him, right? Obviously, so I need a few other people to say, You know, he's great, the friend is great, too, the Creator is great, too! If they tell me only that the friend is great, then you connect with him without any connection to the Creator, it's like a Kibbutz, right? And if the Creator is great, then it's already for the goal. So you have to have a society. 

Question (Petah Tikva Center): (01:03:14) If there's a burning fire in our state, there could be two possibilities. And I can't put my finger on what causes the difference between these two possibilities: It could be a state where you reach despair, like Baal HaSulam writes about, where you have fire, but you don't have filling. You could also, and you only want more. It could be a state where you're holding on to the Creator, there's a burning fire but I'm getting screwed all the time – I'm turning off the switch and not capable of dealing with it. I lower the switch and just don't think. What's the difference between these states, where only internally I distinguish between them, or do I just turn off the switch and want more? 

M. Laitman: You're speaking correctly, from experience, and it's correct. When we yearn, as he writes in the letters, right? After a person chases the Shechinah, and chases, and chases, and chases, and then he gives up. He says, it's as if the Creator, he wants the Creator but the Creator doesn't want him. So you don't want me, so it becomes bitter inside of him and he kind of kicks off the whole thing. So he says, woe to that shame and disgrace that he doesn't complete his work, and he doesn't believe that the Creator chases him to the exact same extent that he's chasing the Creator – it's written about these things there. But here, a person should build a society, nothing will help here. He must constantly be under the control of the society. For the society to provide the importance of the goal, the importance of the Creator. By himself, to get up quickly and keep chasing, that's very difficult. 

Student: But what caused him to fall in this running and not reach, in this fall, the despair that he talks about for a new prayer? 

M. Laitman: What causes him to fall and yet not despair? The importance of the goal. I, again, I fall because I look within my vessels and I see that I cannot reach it. I give up on my own strength but I don't give up on the Creator, that He is great. There are two parameters, here.

Student: But also in prayer, you despair from your force. You turn to the Creator, who's great. So there's two states, either you kick, or you pray?

M. Laitman: No, no, no. In real prayer, when I give up on my own strength and I turn to the Creator, I cannot turn to the Creator if I give up on my own strength. As a result of giving up on my own strength, I want to attach myself to Him. A prayer cannot be if I don't enter the upper one and I'm there. If I simply give up on Him and I move away from Him, I have to have, I have to raise that desperation up. Meaning with my own strength, I'm done, I'm totally, I've totally given up on that, I'm incapable; and as a result, I know that only He can help and then I cling to Him. Otherwise, there will be no prayer. A prayer from giving up, I'm giving up, I've given up, okay, you're great and I've given up. Okay, so I'm not going to give up. You're there and I'm here.

Student: But what does this mean in the work? How in the work should I, is the difference between praying and kicking? In both, I come to the same state. Both lead to the same state. But in the work, how do I give the prayer from the kick, I can't understand this?

M. Laitman: The problem is that there are two feelings, here: The greatness of the Creator, and despair with my own strength. 

Student: In both states?

M. Laitman: No, no, no, both these states have to be inside me. How can they be inside me at the same time? Yes, you're asking? 

Student: Moreover, I'm asking in both states, also in the kick, and also in the prayer. That's the state that you're describing now?

M. Laitman: Well?

Student: So what's the difference between them?

M. Laitman: I'll tell you what the difference between them is: The difference between them is in their origin, I give up on my own strength and my own efforts. The greatness of the Creator, the society gives it to me. It's a foreign force, it's not dependent on me. It switches on the flashlight for me. So, I give up on myself. And at that time, I cannot, I have no connection seemingly to this Malchut. Let's say from that point of Malchut, I am in despair, I have nothing, I cannot do anything, et cetera. To the point of greatness, His greatness, the point of Keter, no connection. So, the society should provide me with this greatness. So it turns out that I have two ends, I myself cannot, you're right, without the society, I'll have no greatness of the Creator. I cannot do it by myself because in myself, I constantly give up; and the will to receive works in such a way that if I give up, I say, but the goal, it's not worth it, it's worthless, in order not to regret it. I always tell that to myself, and I'll forget about it – we see many people who say, what, is this for us? Can you reach it? Yes, it's great, but look at your strength. Meaning, they have not equipped themselves with a society to provide them the greatness of the goal. They thought that they could develop within them, by themselves, from within them, the greatness of the goal. But this will not happen because for themselves, they can only reveal more and more the nothingness of their strength, you understand? We need a society because that element, the greatness of the Creator, we cannot develop by ourselves, we cannot. 

Student: Meaning that my nothingness, the way where I put myself into the society is, and I kind of bring the Creator into it, that causes me into the prayer, actually? 

M. Laitman: So, the results, the prayer can be only as a result of two points, if I have great despair with my own strength, and greatness of the goal. So what do we do if the greatness of the goal is greater than the despair? If the appeal to Him is 11 kilos, and the despair is 10 kilos, and I put those point of Malchut into Keter. Meaning I want to adhere to you, do this to me, meaning you will do it, because I am, that's it, I have no way, no strength. But if I give up, and give up, and give up, and I'm given opportunities, awakenings from above, nevertheless. But for myself, I don't work on providing myself with the greatness of the goal, then you see, people give up and leave. You know, if we increase in the society the importance of the Creator, they will all come. They'll feel that that bitterness that they developed here, now they can realize it. That point, that bitterness, the point in the heart will pull them back, here. 

(01:10:34) Have you ever seen in a microscope how all kinds of things move there? They'll move here in the same way. That's how a person moves his whole life from place to place, he doesn't know how. You walk out from here to the street, you don't know how you're going to walk, what will happen, and how you move, and what you do. It's all the will to receive, arranging it every second. So that same desire is in them, except concealed, they received the bitterness here, but they couldn't realize it, so they'll come again. It happened with Rabash once, too, all kinds of people started coming from 10, 15 years ago, you know? All of a sudden, on Shabbat, we sit and learn, and one comes, he hasn't been there for 8, 10 years – another was away for 15 years, and they don't feel like they were away. How are you doing guys? Well, I was away for a week, you don't know what happens in spirituality, it's not felt – it's not felt in spirituality. There were all kinds of weird things, time is not felt. It comes back as if, oh, no, that's it, he feels it now, he can sit here. I'm telling you, we don't have any other problem than just one thing, that's it, to write this, well, I can't read this, but I'll try: The greatness of the Creator, that's it, that's what we need. And instead, you wrote how much bad He's doing to you.

Student: No, that's the other half. 

M. Laitman: Oh, the other half. 

Student: I want to ask again about the topic we call freedom of choice for a person. Before the point in the heart awakens, and after, in corporeality and spirituality, this term, can you explain it again, the freedom of choice? 

M. Laitman: Free choice is to skip over the concealment. The concealment is especially, specifically – how should I put it – so we, instead of the concealment, we will put in our efforts. The concealment is on the importance of the Creator, and the importance of the goal, the importance of the spiritual state. If spirituality were open to me, I would do everything in order to come to that state, naturally. My desires, my strength, I would simply tame myself up and everyone, only to go there, right? I wouldn't take anything into consideration, or I would consider it according to how my desires consider; according to how we work each moment. In order to not do this naturally, naturally means that the Creator is doing it, right? He built all this data into me, and that's how I work, what I work with, it's a machine that works. So in order for me to do it and not the machine, this me, this I, this point is not in me. It only exists in me as a broken point, shattered point, and it consists of both Malchut and Bina, together, that's it. Now, from this point, if I bring to myself the image of the greatness of the Creator artificially, rather than His true revelation. And then I wish, despite the concealment, to adhere to Him, to connect to Him. So, why do I do that? Because by this I lie to my will to receive. I do this, not because I want to enjoy Him – because I don't feel pleasure from Him. I do this in order to reach Him because He is special and great, and also to bestow to Him, all those things are very subtle. Where is the greatness here, and what does it mean to bestow to Him? Still, I'm coming from my will to receive, but He's hidden, so how do I bestow and so forth? 

(01:15:26) In short, there's a lot to say here, but in general, very much in general, instead of the concealment, I have to insert my false importance – my artificial importance of Him – that I essentially built. Just like in the cinema, in Hollywood, you haven't been there? They show you how you go behind the set, and then you see it's all just cardboard. So, I have to build such a huge thing from cardboard, why? Because in trying to do that, making efforts to do that, I'm actually doing a couple of things. Certainly, it's a game, it's not real, but what do I get with this game? I can build His greatness only by connecting with the friends. So, I already give up my uniqueness, my ego, and I'm willing to connect with them so that the Creator will seem to me as great. Look at what a twist there is, here! From doing so, I already artificially wish to build my attitude to the Creator, that He is great – even though I don't see it – that He determines everything, even though I don't feel it. I'm willing to give myself to the friends, well-willing, it's all inside my ego but I'm making some effort. It's still all on the level of this world. We're not going to delude ourselves that we're already in spirituality and working in order to bestow. But just like children, this is called, the time of preparation, we nevertheless want to build this state that I'm willing to serve everyone as long as I'm only given greatness of the Creator. So, what happens here in spirituality as a result of that? I am willing to serve all the other vessels so as to connect them to me, and receive the revelation of godliness in them. So, I am like a baby, like a little child, certainly, I'm playing this game, this whole game. But this game is a preparation for me I arrange it correctly, and I see my attitude here to the Creator, to the society, it's all artificial, also this society, it's not pieces of my soul. How do I, what do I understand about that, what do I feel about that? And also the Creator, I painted that picture in front of me, we shouldn't forget this is false. No, it's false, but we're playing, and from this play, from this game, various letters of the work are built in me, feelings, discernments. You had a good translation for what discernment is – well, how do I say it in Hebrew? Discernment – yes, no, no, no – in other words, I'm looking for other. Anyway, he's translating very well. So, discernment means something that makes the difference between one thing to another, very good, these two words, I couldn't find something as precise. But it means that I can discern between two things, so when you begin to engage in that, you receive all the discernments required so that with them, without them, you won't be able to move to spirituality. What exactly won't you be able to move to spirituality with? Without the sum of efforts, what does the total sum of the effort give you? It's this total sum of labor, of free choice, what is your free choice? That you're trying, like a child, to build your longing, what's your longing? Your longing is to be similar to the intention of bestowal. 

And that means that you are concluding this Lo Lishma, from which you come to Lishma, what's Lo Lishma? When you think you'll be better off, and everything is going to be good for me and for the Creator. But if I won't have it, I can't build this whole situation – but it's also for the Creator. And if you've reached a state where you build this whole situation where you want for the Creator, and you want for yourself, and you have a society for this, and you have the labor of building the greatness of the Creator opposite each time that you're in despair. Then what happens is what he writes there in Letter 70, or Letter in page 70, that you are being put through the barrier. 

Question (Petah Tikva Center): (01:21:33) What about a natural yearning?

M. Laitman: Natural longing, the natural longing that a person has is what the Creator gives them. This means that, The Creator puts the person's hand on the good faith and says, take it. It's like with a baby, you put a toddler, and you tell him, go this way, walk this way. So, you see these marks, go there, so that's nothing, the Creator gave that – this is on the account of the Creator, not yours. This means it's just a point where you're at; and from that point, if you make the step forward or not, that's if you are capable of doing that, that's already in your account. And if not, this point is just on the account of the Creator, it's not you at all. It's like a drop of semen, it's not already an embryo or a creature, it's not even a creature. It just completely belongs to mom and dad.

Student: What are you supposed to do with this? 

M. Laitman: With this longing, you have to strengthen it. That's what he writes in item four in the Introduction to TES, to strengthen, to realize, to realize this yearning in yourself. To understand that this yearning that you receive is not yours, also today, I woke up, say, around 1 a.m. or 2 a.m., I came to the lesson, let's say. I don't need to set an alarm clock, you know, 25 years already; so, that's not me, that habit turns a second nature. So I can't tell myself, no, I am going to study at 3 a.m., who are you to study at 3 a.m.? The Creator set up the body in such a way that it already can't keep sleeping after 2 a.m., so I wake up, and so on. Meaning, if we see ourselves each and every moment, and you'll see where it is where you are pressing forward at least a little bit, then you'll see who you are. Where you are, and all the rest is just your machine. It's not you. 

Question (Petah Tikva Center): (01:24:05) Where does the person end and begins?

M. Laitman: Where does the person's desire ends, which the Creator gives to him, and when does the person's desire actually begin? So, where you see that it all comes from the Creator, and now you choose that you want to add. And adding, he writes, is only by receiving additional force from society. Tell me, the way you are sitting right now, you're a young man at a good age, strong. And tell me, whatever you have, is it all from the Creator, or something from yourself? Where will you get anything from yourself if not from the Creator? So, from yourself, there can only be a decision that I want to receive an additional force outside from the Creator, and that's society. Because everything else in you comes from above, from the Creator, from nature, it doesn't matter how you call it. So, besides the decision to equip yourself with some additional force, there's nothing, that's why he writes that society is the only choice of the person. What does it mean, the only choice? Of course, you'll get additional strength from the society outside yourself, but what society? Either just any society that comes to you or the one you're choosing, that's it. That decision only is yours, and once you receive the strength from society, once again, there are two forces inside of you, and they work in some interaction, in some merging between them. That's also not you, it's totally not you, it is, again, the laws of the correct merging between forces, and how they work, the different views. It's like in a computer, it's like you put another program, and that's it, it's working. So, now it's working with two different programs based on their characteristics and how they merge, that's it. So, only choosing to put the program in, to install the program, that's you – after you choose, that's it. If you choose, that's you. So, you've become the chooser, not the action that comes as a result. The choice is the I, not more, and in the next moment, if I choose then a better society. Meaning I add to my I another point, that I connected a better society towards the goal, for the goal. That's why he writes, One who chooses a better society, each time he advances, because we build ourselves from this point of choice. That's how I build my I, not from the forces that I already had before, not from the forces that I then receive from society, and when there's already two forces in me in different combinations and then another society, choosing a better society. That's the thing that's in me, that's happening in me, it's just as a result of that is what I work, what I do. It's not me, it's the forces of nature, just like a machine, a computer. You install a program, another program, another program, and it just works. Of course, it'll work, I just choose to put in the program, so there's no other point besides the choice, where I look for the society, I want to better the society. I want to make it more efficient for the goal, meaning working towards the society. But afterwards, what society gives into me, that's not on my account. He explains it so directly in The Freedom article, free choice. 

Question (Petah Tikva Center): (01:27:55) If a person can choose, and he won't choose right, so it says a mistake, or is it made on him from above? 

M. Laitman: No, of course, we are given from above, meaning from the Creator, seemingly many mistakes, and all kinds of failures, confusions, disturbances – there's no end to that. But it's given to the person in order to stabilize him on the path, to stabilize, you'll never be corrected by a good deed. What does it mean that you need to be corrected, what’s corrected? More, a bit more evil in you is becoming revealed, and you begin to see it on the condition that you're capable.  

Question (Petah Tikva Center): (01:28:43) Why, on one hand, we say it's not a choice? 

M. Laitman: The Creator gives you an opportunity to choose something better, He tells you, choose a better society. The question is: now, He gave you the push, and you're asking, where exactly is my choice, right? He gave it to me. So, the mind, I get it from Him. The emotion, I get it from Him, everything is from Him. Now, based on this data, I have to turn to, well, to all kinds of places and see where is there a society that can realize in me the awakening that He put in me. So, where is the I who chooses? So, correspondingly, He gives the precise disturbance and we see how incapable we are of connecting and receiving strength from society. It's exactly the disturbance that He gives, following the data that explains and shows everything, He puts next to you the thing that can save you, and puts you through the barrier and into the final correction, and so on, in short, just puts you in a completely different world. And along with it, you see you have no force, and no desire, and without some tremendous effort, you can't do that. So, this against that is weighed within a person, and that gives a possibility to choose. 

Student: But I perform freedom of choice by that?

M. Laitman: You make a choice of either to stay as is or you don't make a choice, which is also called, a choice, but it's not a choice in spirituality. Because if you don't choose the group in order to strengthen by it, like he writes, is the only choice. All the rest isn't considered choice, you're just flowing.

Student: I understand that it's my choice but where does that discernment come from? Do I do it just as I did before? 

M. Laitman: I understand the question: Let's say for now that it's a relationship between forces where you have the heart, and the point in the heart. Look, you're asking this, these two points are in me. Whether there's the ability to choose or not, are they equal? If they're equal, then I can't choose but if one is greater than the other, then of course this is my choice. So, what is the state of choice? We'll talk about it later on. 

Student: What's Seraphim and the holy animals, which you mentioned sometimes? 

M. Laitman: No, you have all kinds of desires that we call, the sacred animals, so there's all kinds of animals, so there's also sacred ones. The sacred animals comes from the word, Chaya. So, you know what that is? There's Chaya and there's Yechida, so the revelation of the lights of Chaya, in order to bestow, on the still level, that's what we call the sacred animals. 

Student: Could there be a state that a person is imprisoned in this natural longing? Why does he have forces if he has the force? If he has this longing, why does he need more of it? If you say it exists, so it's not existing from me, it's like a spark I got, and I have to build my yearning upon it. If a person has yearning, and he feels he has the force to work, why does he need additional force? Or can you be stuck?

M. Laitman: It's not an additional force to work with – turning to the society is just like turning to the Creator, it's one and the same. 

Student: But the longing exists, so you turn to society. You exert, you do everything to advance but it's just there. Could it be an illusion? 

M. Laitman: Yes, you say I have a desire all the time for the Creator, for everything, for the goal, okay. Record this and please! Times will come, wait! No, no, now we're going to start TES, then ask, don't erupt.

Reader: (01:37:14) Let's share impressions from the lesson and what from it we're taking to implement in the Ten before moving to the next part of the lesson and we'll sing a song.

Song: (01:40:30)