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

Daily Morning Lesson: May 19, 2026

Part 1: Rabash. The Difference between Charity and Gift Article No. 24.(1986)

Original lesson date: 10/15/2002

Reader: Hello friends, In the first part of the lesson we will study a lesson by Rav Laitman from the 15th of October 2002. It's the first lesson out of two lessons about the article, "The Difference Between Charity and Gift." You can find the article in the “Writings of Rabash,” first volume, page 300, in Hebrew. We will read it together in the Ten from the beginning of the article until “according to the efforts he has exerted, to the same extent he feels the suffering," that's in the middle of the article. We have 27 minutes for that. Let's get started.

Reading: (00:46) The Difference between Charity and Gift

Article 24, 1986

It is written (Proverbs, 15:27), “He who hates gifts will live.” This means that it is forbidden to receive gifts, for it causes the opposite of life. Thus, how do people receive gifts from one another? We should also ask about what the Creator said to Moses, “I have a good gift in My treasure, and its name is Shabbat. I wish to give it to Israel, go and notify them” (Beitza, p 16).

We see that it is customary that one can ask another for charity, but we have never seen someone asking another for a gift. For example, we sometimes see that before Passover, when a person must prepare Matzot [Passover unleavened bread] and wine and so forth for Passover, he goes to the collector of charity or to some wealthy person and asks him to help him prepare groceries for Passover. He tells him of his dire state and receives what he asks.

However, we have never seen anyone approaching his friend and asking for a gift. For example, now before Passover, his wife is asking him to buy her a diamond ring that is worth at least two hundred dollars. He tells his friend that since he is in financial difficulties and cannot buy the ring she wants, he wants his friend to give him the money as a gift to buy his wife the ring for Passover.

We also never heard that in any town there is a collector of gifts, meaning that there will be a collector of charity in town, as well as a collector of gifts. Rather, the usual way is that gifts are given and not requested. That is, when someone loves another, a desire to please him awakens in him, and this is why he gives him a gift. It is impossible to speak of asking for gifts or a special place in town were gifts are given.

However, we should understand the real reason why we do not ask for gifts, and do ask for charity. There is an arrangement in every town to help the needy so they have their sustenance and can exist in the world. Today it is also established in every country that there is an office that tends to those in need.

The reason is very simple: There is a difference between necessity and luxury. Necessity is what one must receive in order to be able to exist. Otherwise, if he did not receive the necessary assistance, he would not be able to exist in the world. Our sages said about this (Sanhedrin 37): “Anyone who sustains one soul from Israel, it is as though he has sustained a whole world.” This pertains to necessity, without which he will not be able to exist. A person cannot relinquish this and not ask for help, for “All that a man has he will give for his life.”

This is why people are not ashamed to ask for charity, since it is more or less a matter of life and death. The other, meaning the giver, also understands that he should give him what is requested. The closer the matter is to life and death, the more openly the receiver demands, and the more the giver takes interest in the receiver’s situation. Likewise, the farther it is from life and death, the more coldly the giver relates to the state of the receiver. However, everything follows the track of necessity.

This is not so with luxuries. One who asks for luxuries is ashamed to ask. And the giver, too, does not listen to one who is asking for luxuries. For this reason, we should discern between charity and gift. With charity, the answer to the request of the receiver comes. That is, if the receiver of charity asks then he is given.

It follows that charity comes by an awakening of the lower one because he feels his deficiency. That is, when he sees that he cannot exist in the world without the giver’s help, the receiver is not ashamed but goes and despises himself before the giver, since he has no other choice.

But a gift comes entirely from the giver. That is, if the giver awakens to do something, to reveal the love to his loved one, he sends him a gift. It therefore follows that a gift comes by the awakening of the bestowing upper one, but charity comes by an awakening of the receiver.

One who receives the charity should go to the giver and make him see the need for the charity that he is asking of him. To the extent that the receiver can clarify the need that he will come for his aid, and to the extent that he can make him see that it is a complete must, then he receives what he is asking of the giver.

However, the main reason is, as we learn, that when we must use anything that is not in the root we feel unpleasantness about it, as he says (The Study of the Ten Sefirot, Part One, Histaklut Pnimit [Inner Reflection], item 19), “It is known that the nature of every branch is equal to its root. Therefore, every conduct in the root is desired and loved and coveted by the branch, as well, and any matter that is not in the root, the branch, too, removes itself from them, does not tolerate them, and hates them.”

It turns out that there is no reception in our root. Therefore, when one must receive he feels shame, which is unpleasantness, because it does not exist in our root. For this reason, when one needs one’s friend’s help, if it is necessary, we say that there is no choice because nothing is more important than saving one’s life.

However, there are many discernments concerning risk to life. Therefore, anything that is necessary makes us suffer the shame and ask for help. But necessity is not the same for everyone. Each person has a different measure. That is, what one person may consider luxury, another may consider necessity.

Thus, it is difficult to determine the boundary on what is considered luxury and what is considered necessity. Although we can say about something one wants that you can live without, that it is luxury, if one cannot live without it, it is necessity. But this, too, cannot be a one hundred percent accurate gauge.

For example, our sages wrote (Ketubot, p 67b), “A man came to Rabbi Nehemiah and told him, ‘What do you eat?’ He replied, ‘Red meat, and antique wine. Do you want to have lentils with me?’ He had lentils and died.” We see from the story that although everyone agrees that red meat and antique wine are certainly luxuries, to this man they were such a necessity that because of it he died.

We also see there, in the words of our sages, “Our sages taught, ‘sufficient for his need, whatever he lacks’ (Deuteronomy, 15). ‘Sufficient for his need’: You command me to sustain him but you do not command me to enrich him. ‘Whatever he lacks’: even a horse to ride and a servant to run before him. It was said about Old Hillel that once he took for a poor man who grew up wealthy a horse to ride on and a servant to run before him. Once, he could not find a servant to run before him so he ran before him three miles.”

We can therefore see that according to the words of our sages about the verse, “whatever he needs,” that even a horse to ride on and a servant to run before him fall into the category of necessity, and not luxury, since here we are speaking of a poor man, as the Gemarah writes, that Hillel took a poor man who grew up wealthy. And certainly, what we give to the poor is called “charity,” meaning necessity. Even when it is a horse to ride on and a servant to run before him, it is still regarded as necessity. Thus, we cannot put a limit on where “necessity” ends and “luxury” begins.

It therefore follows that the poor man can ask to be given, as charity, what others regard as luxury. This means that we said that the poor man asks for charity does not feel shame because to him the charity is necessary. However, we cannot discern between charity and gift, which is considered luxury. Rather, it depends on the nature of the person.

Each person has his own gauge to determine necessity and luxury—because he can live without it. When a poor man does not have the courage to ask of another, it falls under the definition of a gift, which comes to him only as an awakening of the giver.

However, who can determine if what one asks of one’s friend falls under the category of charity or gift? Only the Creator knows one’s measure—that thus far it is considered necessity, and henceforth it is considered luxury.

Now we will speak of those terms in matters of work. We need to discern during the prayer, when a person asks the Creator to help him in the work, if he is asking the Creator for charity, meaning necessity, without which he tells the Creator that his life is pointless, meaning that he feels bare and destitute, without Torah and without Mitzvot [commandments]. He feels that there is not a spark of truth in him, and all his actions are built on hypocrisy and lies. That is, the whole foundation on which he builds his building of Kedusha [holiness/sanctity] is one of self-love.

He feels that each day he is regressing, where he should have progressed. But he sees the opposite, meaning that when he started the work of holiness he felt more importance in Torah and work, and this was why he took upon himself Torah and work—since it was worthwhile to retreat from the vanities of this world and cling to Torah and Mitzvot, for it would bring him happiness and meaning to life, and he was very excited.

But now he does not understand where he took those forces. That is, now, if someone told him, “Drop it all, retreat from the vanities of this world, and begin to work the work of holiness,” there is no doubt that he would not be able to listen to him in his current state, both intellectually and emotionally.

He should certainly tell himself that then he had faith and confidence, but now he is far from all those. It turns out that the whole time he was engaged in the work it was in order to draw closer to the truth, which is Dvekut [adhesion] with the Creator, to which he yearned. But now he has retreated ten degrees, meaning now he lacks the zeal for the Torah and the importance of Torah.

It is even more so with prayer: He has no desire for prayer because the body tells him, “What will you get from praying? You can see for yourself that the more you want to work, the lower you become, so why do I need this work?” Thus, how can one exert where he sees that he cannot move one step forward?

Man enjoys rest and is incapable of relinquishing rest unless he knows that he will have greater pleasure or something more required. At that time he has a reason to relinquish the rest, though not without a reward. Therefore, when he sees that his work did not earn him anything from of what he thought he would earn, he loses the strength to work and remains powerless.

He looks at himself and says that if anyone would come to him and say, “Know that in a little while, some months or years, you will come to a state of despair, meaning that you will have no progress, but to the contrary, that each year you will be lowlier than you feel now, for now you are lowly, therefore you want to begin the true work so as to achieve the true goal for which you were created. Therefore, I am telling you that you are wasting your efforts, since I know many people who thought as you do—that if you only make a small effort you will immediately see results, meaning some progress in the true work.”

I would reply to him: “You belong to the spies who slandered the land of Israel. It is just as the holy Zohar interprets (Shlach, item 63), ‘And they returned from touring the land.’ ‘Returned’ means they returned to the evil side, returned from the path of truth. They said, ‘What have we got so far? We have yet to see good in the world. We have labored in Torah but the house is empty, and who will be awarded that world and come inside it? It would be better if we did not toil so much.’ They told him, and he said, etc., ‘We labored and toiled to know the part of that world, as you advised us. And it is also flowing with milk and honey. That upper world is good, as we know from the Torah, but who can be rewarded with it?’”

That is, now he says that after some time of work, if these thoughts had come to him in the beginning of the work, when he took upon himself that he must exit the ordinary situation, called “going by rote,” and be a true servant of the Creator, he would tell these thoughts: “You are messengers of the spies. This is why you come to me, to stop me from entering the land of Kedusha, called ‘holy work.’” He would not listen to them. But now he sees that he himself is feeling the argument of the spies, and now it seems to him that these are not arguments of the spies, but his own arguments, meaning that he feels that everything he feels is true.

As we have said above, the question that awakens is “What is the truth?” Was he at a higher degree in the beginning of the work than he is now after several years of work and labor? If so, what can be said about such a state? All his work was in vain. And not only in vain, since in vain means that he did not gain anything, and he is in the same state as before he entered the work of holiness in order to bestow.

But here it is not so. Rather, he has lost and declined from his previous state. That is, he is lacking the importance and zeal for Torah and Mitzvot, the energy and confidence he had. When he looks at himself today, he is in a state of “I could not care less.” So it seems as though one should say that he has declined from his previous state, when he began his work.

But in truth, it is not so. There is a rule that there is no light without a Kli [vessel]. This means that the Creator does not satisfy the lower one’s need if he does not have a real need.

A need does not mean that he does not have something. It is as I wrote in the allegory (Article no. 6, Tav-Shin-Mem-Vav), that there were elections in the country to elect a president. There were two candidates for presidency, and several lobbyists, each of whom wanted the president he supported to be elected. In the end one was chosen, and now there was a calculation regarding the deficiency. Someone felt that he was not the president, since in the end there is only one president.

We should say that all the people in the country have a lack, for we must say that they are not presidents. However, we should distinguish the amount of pain they feel at not being presidents. We should say that although ordinary citizens are not presidents, they do not feel any deficiency about it.

Those who engaged in making someone a president, but another president was elected, are in pain because of this deficiency that the one they worked for did not become president. However, the one who really suffers is that person who thought that he would be made president, who exerted to win the elections, to make his country folk elect him, but in the end his rival was elected. He feels the real suffering. We can say about him that he had the real need to be a president because he has exerted for it, and according to the efforts he has exerted, to that extent he feels the suffering.

Reader: Let's move on to the lesson from the 15th of October 2002.

M. Laitman: (27:56) We read the article The Difference Between Charity and a Gift from the “Rungs of the Ladder,” third volume, the portion of Devarim, Ki Tetze, "If You Shall Go Out," page 155. The whole topic is about how is the correct deficiency built. The correct deficiency is built out of labor. This means that even if in the beginning there is no deficiency, then what is most important is not that there is no deficiency — maybe there is, but it's not the true deficiency for the real thing, what we truly need to yearn for, right? 

So, bit by bit, through the exertion, when a person invests forces, if he gives the forces and he actually does not receive anything in return- so the investment but no lack of return, more investment and again nothing in return, and more investment and nothing in return. Each and every time the manner, the manner of investment changes and the manner of the lack of response changes until the person feels the correct deficiency for the correct goal. This is considered that MAN has been formed in him.

In the beginning he was quote-unquote “yearning for spirituality”, right? In quotes, seemingly, right? Because he didn't know what spirituality is, and the yearning, accordingly, was also general, loose, unknown. Suddenly, he was from here to there, from one state to another, from one thought to another. He would attach corporeality and spirituality to all kinds of things, and it would also change. What does it mean, spiritually? What does it mean, corporeality? And so gradually, through truly instability, through efforts, by the fact that he decided that he doesn't know, but yet, whatever is in your hand to do, that you should do, he makes the efforts and bit by bit, they start to be more clear. His angle of sight becomes more clear, more sharp about some concept of "in order to bestow," about this world, that this truly pertains to giving to the Creator, to the opposite of what he has.

Earlier, he didn't have that at all. It doesn't matter that it's the opposite. And he simply wanted something, but it's not spirituality. He didn't yet feel that there is some sort of resistance or opposition here between wanting spirituality and being as he is right now. But rather, he just wants spirituality, that's it. He completely does not relate spirituality with the quality of bestowal, which is the opposite of him. And bit by bit, until this deficiency takes on the right depiction. It takes years until MAN is formed. And when MAN is made, then suddenly he immediately receives the correct response. 

Meaning the Upper One raises him on what we call the “wings of eagles” to a truly higher degree. So this is the end of the time of preparation. He has adapted himself to the AHP of the Upper One, and then he enters this vessel that raises MAN, and that's it. Beyond that spiritual actions occur to him. So all of this time when he was engaging and investing power and energy and thoughts in reaching spirituality, it's not time that he wasted for no reason. But rather, it was necessary for him to scrutinize what exactly to yearn for.

Question (Petah Tikva Center): (33:12) So what does it mean that you can say that this is a method here, where you invest there, and where is there no reward?

M. Laitman: When a person invests forces, then it seems to him that he's getting nothing in return. Precisely the fact that there is nothing in return for them, but he feels that there is nothing in return. If he would feel that seemingly he's advancing, and it's good, and everything's fine, if he would feel, if one feels this way, it is truly a bad sign. It's a bad sign. It's considered that he's not exerting over the true, correct exertion when he truly wants to reach the goal, in the direction of the goal. He doesn't know, but he seemingly presses in the right place, which means that he doesn't receive in return respect, control, money, or some seductions- doesn't matter in what, in some gifts, some payment of this world. 

It is truly exerting towards the goal and not towards gaining a little bit more in this world, then he receives a feeling that he's getting no reward for his exertion. This is the best possible sign that indeed is given to him in order to aim him towards the goal in a way that is sharper, more precise, to awaken in him the understanding of the definition of what is spirituality. What is his goal about which he needs to think? This means that the correct answer for the exertion, the good answer, the good response for exertion is despair- lack of force, lack of orientation.

Because the despair and lack of power and disorientation, when does it come to the will to receive? When he enters a more advanced state, when he doesn't receive a filling, and he doesn't receive a filling even more than what he was thinking that he will receive. This is a sign that he has advanced from his state towards spirituality a little bit more. 

If I feel in the will to receive from one state to the next that it's worse and worse, it's a sign that I'm advancing towards spirituality, and the will to receive is less and less pleased with that.

Student: Why does it have to be like that? There are many people that will never live like that.

M. Laitman: There are many people, oh great, why am I certain about it? There are many people who feel themselves each time more and more messed up every day, right? I'm not certain this is how it is. The good sign about it is that it comes, 1. in return for the exertion, and 2. if it does not despair me and I continue my action. 

Student: It's like death. 

M. Laitman: Where do I know that despair, lack of power, I'm tired of it, and I'm angry, and I'm truly in a state, you know, or I'm completely dead, that I feel dead. Along with that, I'm upset at the Creator. How do I know that this state comes as a result of investing forces towards the goal? 

If my despair is purposeful, that along with it, I can nevertheless keep going. Along with it I can turn to the Creator and feel together with Him what is spirituality, and how opposite to it I am. 

This means that every state we have includes two elements: the vessel and the light. So if in the bad states, in the worst states, I feel these two in a correct way. It’s a sign that I'm on the way, that my despair is not just some laziness, and it's not just that I didn't receive something from this world, this is why I'm despaired. 

How come I don't have anything from honor? How come I don't have anything from control? But rather, my despair is truly from the fact that I did not achieve the goal, and the goal is called- in order to bestow. And I discovered that I'm even farther away from it, and the Creator is truly even more in order to bestow than what I was thinking. Well, we'll talk more about it. It's enough for now.

Student: Can I ask something from the article?

M. Laitman: Let's hear it.

Question (Petah Tikva Center): (39:50) The allegory he gives about the old Hillel who, with the poor person, who he took the horse and the ride upon, and he had a servant to run in front of him. If we're talking about the words in the work, what does it mean that I'm poor amongst a good family, and what is the horse to ride upon, and what is this stone, and what is this environment that's corporeal, in this allegory?

M. Laitman: I don't know if it's corporeal or spiritual. The difference is not so big as we think about corporeality and spirituality. Corporeality, means in order to receive. Spirituality, means in order to bestow. That's the true distinction, right? So, what is corporeality and spirituality? 

He's talking about the matter of the determination of the state. That if for a person, as it was with Hillel, that he's accustomed to a certain level, then less than that level is considered suffering. And if he lives according to his level, that's considered the norm for him. And the filling up to the ordinary state, it's not considered luxuries. It's not yet regarded as a deficiency, meaning to discover the deficiency… I said it already.

Student: How do we put all these things in…

M. Laitman: Why do you care about the allegory?

Student: I know, but how do we put all these things into, after all, and some of us also. It's not that each time I feel the same. Each time I feel different things that I think that I need, and once it seems like something else. And how do we put them into us, all these things? And when I see that within me, there are different states, where once it was like this, and once it was like that, once it was a luxury, and once it's a real deficiency.

M. Laitman: The person changes every moment. Because the upper light is in absolute rest, and it operates on the current Reshimo [record].  Let’s say, and every Reshimo is very fine, intricate. It includes within it many details. What does it mean, many details? Because the Reshimo, all in all is all the data on the state that existed once, before the shattering. 

And after the shattering, in all the qualities of the spiritual vessel the smallest Zivug [coupling] over the smallest screen also includes within it 25 Partzufim. 

This means that with every discernment, you have five more Partzufim. You understand? For each and every discernment you have in a vessel, it's like five dimensions on each and every dimension. This means that it is such a perfect thing that if you scrutinize it, then Adam [man] should be born out of it. 

Adam, a complete man- a person with all the organs and tendons, and the entire system which is interconnected, how everything is interconnected, and you scrutinize it. And it seems to you that it's just some small Reshimo, but no- you're already scrutinizing the system in a way that it behaves. 

In short, it seems to us that the entrance to spirituality is like a point, like an embryo, Ubar. But this embryo has everything in it. Certainly, you don't quite distinguish all of these discernments, but it is you who are not distinguishing it. 

But, subconsciously all of these discernments have to pass through you. So, our path- this interval from the path until we enter spirituality is so long. Your unawares are going through all of the discernments that exist in the body of the Guf of the soul. But, in a way that's not clear, it's concealed, but you do go through them. 

It's like you're traveling on a train through a million stations, but it's dark outside. You can't see what is outside, but you go and stop, go and stop, go and stop. What happened? You don't know. Where? You don't know. You just feel that you're traveling, and you exert in order to travel and nothing becomes clear. 

Seemingly, it's all the same way. Nothing changes outside of the train, it's just darkness, darkness, darkness, darkness, but you are going through all of these stations over all of the details. You understand?

Question (Petah Tikva Center): (45:27) What does the person need to aim towards? What is the station that he needs to aim for?

M. Laitman: A person should aim himself to the goal each time as he feels it more, seemingly more precisely each time. He doesn't know if it's more precise, less precise, but when he feels it, then…

Student: And what is this? "In order to bestow," this goal?

M. Laitman: Ultimately, it is in order to bestow, yes, but he doesn't know what it will be even, in order to bestow. He just sees himself each time more lowly, farther away, more egoistic, weaker, he's more tired of it, there's no energy and power, because the vessels are not filled. It's actually the opposite. 

He feels a lack of filling, he feels that ultimately it's farther away from the egoistic filling that he was thinking about before. What does it mean they sighed from work? They were in that state before, but now they discovered that it is entirely work without any payment in the vessels that they have. The payment, the reward, will come in other vessels. 

Student: And with a person in the beginning, it's just like thoughts, all kinds of thoughts. 

M. Laitman: Bit by bit, they have thoughts and desires and definitions of what I am and what is spirituality. And all the details that exist in all of these discernments, they change. The discernments change. 

I mostly, the way I define myself and I define the Creator each time I define it differently, more correctly, more true. And when I make it more true then I get the recognition of evil of where I am, where the Creator exists- what will I get. 

This means that the more a person invests the formula is simple. The more I invest, and I have more feelings that I'm not receiving more and more. According to the investment I feel that I did not receive- more investment- the more I did not receive. So, as a result of that comes a more correct deficiency that ultimately would be called MAN. 

Question (Petah Tikva Center): (47:56) It's not that every work inside the society a person is trying to enter with his bestowal, as much as possible, towards the friends? 

M. Laitman: With respect to the friends, the despair, the investment of the forces and the lack of anything in return it's even worse. Because if he would truly successfully perform a connection with the friends he would settle for it. In short, in the end, the person has nowhere from which to receive something in return, in exchange, but only from the Creator.

Question (Petah Tikva Center): (49:02) There are other friends, can I ask something? We always say that a person should choose a better environment, right? Meaning to choose an environment that contributes more greatness of the goal and all of that. So, on the one hand, the person thinks he has to constantly choose people that seems to him that they can bring to that they're more advanced. On the other hand, what do we do with friends that seem like they're less advanced? Let's say they come one day a week or such friends that you have to support them. What do you do about it? You leave them alone, because that seems like you will be choosing an environment that's less good. 

M. Laitman: There's people that come every day, who exert themselves, they can see their investments, so I want to connect specifically to them. There's people who invest less, they come once a week, and is it worthwhile for me to connect to them? What can I receive from them? Only weakness. I'll also start coming once a week like them, or what? 

What I receive from the friends, from the environment, from this world, from the Creator, depends on how I relate to all these things and not what they themselves are. If I look at my friend who's coming once a week, but I appreciate him, for this is what the Creator gave him, and he nevertheless comes, and is ready, and he has a desire, etc. If I appreciate a little bit of what's in him, although it could be not a little, yes? 

Because with all the positive in him if I appreciate it as that is what the Creator is giving him- the Creator is giving it to him. Meaning this is the quality that comes to him through the Creator's care of him. So, I'm relating to the part of the Creator in him, and I increase that part. 

And so, it could be the smallest possible person- the weakest person, or the newest person in the society, and I can be impressed by that. Meaning, it doesn't depend on the person himself whatsoever. It depends on the extent in which I'm capable of appreciating correctly. 

But certainly we begin with seeing people that are laboring so we join them. We want to be a little closer to them, because nevertheless it's easier, it's more clear, it's seemingly safer. But, the extent of impression from someone depends on the size of your vessel, not his true size. 

If he has some spark from the Creator that wants to advance him and to invest in him, then that's enough for me to receive from him what I need - impression and upliftment.

Student: So seemingly, it's not about the true state, but only your attitude, the way you see things, and the more you magnify? 

M. Laitman: Meaning, that there is no true state that we can measure, meaning according to some permanent, constant scale or ruler, objectively. 

Rather, everything is measured towards a person, where a person measures. So, who says that it's this way or that way? A person. It's always the person. Is there someone who tells another person that it's not like this, or it is like that. The scale or the measure is always mine. 

But, when we enter spirituality then I'm already in attainment- that I attain, I know what I'm attaining, where I am, where this place is that I'm in, what is this place, what is it included of, what is in it. By my feeling I also know what I feel. I receive definitions. I receive an understanding of what it's called. I see all kinds of things that I've never seen. All of a sudden- immediately- oh, this is that. Oh, that. That's that. Oh, that. That's that. I know how it is because attainment is also understanding. Also, the language of branches is revealed to me. 

I don't need someone that will translate for me in the spiritual world so I'll have some kind of a translator of the new feeling with the language, a new feeling in the spiritual world with the old language in that world- in the corporeal one. I don't need that. I don't need a translator. 

Student: Seemingly, the image of the state becomes as it is- true in that state in spirituality, when he enters?

M. Laitman: Truth is considered where I measure in my correct vessels, but they're mine. Alright?

Reader: We'll move on.