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

Daily Morning Lesson: November 12, 2026

Part 1: Rabash. What Is Man’s Private Possession? Article No. 20, 1987

Reader: Hello! In the first part of the lesson, we will study a class from Rav, from 2002, based on the article, What Is Man's Private Possession?, from The Writings of Rabash. We're going to read it together in the Ten, we have 29 minutes to do so.

Reading: (00:41) What Is Man’s Private Possession?

Article No. 20, 1987

The Zohar (Korah, Item 4) interprets the verse, “And Korah took.” It asks, “What is ‘took’”? And it replies, he “took a bad advice for himself. Anyone who chases what is not his, it escapes him. Moreover, he loses even what he has. Korah chased what was not his; he lost what was his and did not win the other one.”

We should understand in terms of the work, what is the thing that we can say that it belongs to a person, that we can say that it is his, and what is the thing of which we want to say that it is not his. The Zohar says about Korah that he chased what was not his and lost what was his, as well. What do these words tell us in the work, so that a person will know how to keep himself from Korah’s punishment?

It is known that the primary innovation in creation is the will to receive, as it is written (The Study of the Ten Sefirot, Part 1, Histaklut Pnimit), “His desire is to do good to His creations, which is the connection between the Creator and the created beings. He has created a deficiency, meaning a desire and craving to yearn to receive delight and pleasure. Otherwise, it is impossible to enjoy anything.”

It is known that it is forbidden to speak of that which preceded creation. Instead, all that we speak of is by way of “By Your actions, we know You.” This means that we speak of that which exists in the creatures. Yet, why did the Creator make such a reality? He could have done it differently! Of this, we are forbidden to speak.

We see the nature that is in creation, that it is impossible to enjoy anything unless there is craving for it. Moreover, the craving for something determines the amount of pleasure that we can derive from the thing we crave.

For this reason, we attribute this Kli [vessel], called “will to receive delight and pleasure,” to the Kli that the Creator has made. We have no permission or ability to revoke this Kli, or to spoil that will to receive. Once that Kli has come out and received the abundance that the Creator wanted to give her, the Kli felt that the root is the giver and the Kli is the receiver, that there is no equivalence of form here. For this reason, the Kli desired to be a giver like her root. She placed a Tzimtzum [restriction] on the quality of reception in a manner that the Kli is a receiver and the Emanator is the giver. Instead, she said that she will not receive anything but only to the extent that she can receive in order to bestow.

We attribute that Kli, who receives only if it is in order to bestow, to the creature, since this is an opposite action from what the Creator has created. The Creator created the lower one to receive, as this is the purpose of creation, called “His desire to do good to His creations,” so the creatures will enjoy. But the lower one took the opposite action: It wants the Creator to enjoy. This is its gauge; it does not consider itself, its own pleasure, and in every act it calculates whether it should do this or not.

In other words, if it brings contentment to the Creator, it will do it. But if it does not see that it will bring contentment to the Creator, it avoids taking this action. This means that all the calculations it does prior to any operation are according to the ability to delight the Creator.

The abundance that spreads over this Kli, called “in order to bestow,” is called “the light of line.” It means that the light illuminates according to a line and a measure that the receiver can aim to bestow, which is equivalence of form. It does not regard its own pleasure because it wants Dvekut [adhesion]. Hence, it turns out that all the many worlds and Partzufim and Sefirot were made because of the receivers.

This means that while the light was illuminating in the Kli of the Creator, called “desire to receive in order to receive,” called Malchut, that Kli had the ability to receive the delight and pleasure that was in the thought of creation because certainly, to the extent of delight and pleasure that He wants to give, He has created the size of the Kli. Therefore, the Kli received all the light and there was only one, simple light there, as it is written in the book Tree of Life, that “Prior to the Tzimtzum, the upper, simple light filled the whole of reality.”

In other words, Malchut, called “will to receive,” received all the abundance that He wanted to give, since that Kli came from the Emanator. For this reason, He certainly made the Kli whole, so she could receive what He wanted to give. But afterwards, Malchut said that she did not want to receive with the Kli of the Creator, but that she had her own Kli, which she has made. But since the lower one, who is the created being, cannot make a Kli like the Creator, instantaneously, but rather, the lower one is limited in what it should do, hence, that Kli was made slowly-slowly, according to the ability to aim in order to bestow.

Many degrees emerge from this, meaning that the light shines according to the ability of the Kelim [vessels] of the lower ones. He interprets likewise (The Study of the Ten Sefirot, Part 1) what the Tree of Life says, that the light expanded slowly-slowly. He asks, “How can it be said, ‘slowly-slowly,’ in spirituality, since there is no time there, and ‘slowly-slowly’ implies time?” He explains there in Ohr Pnimi [Baal HaSulam’s interpretation to the text of the ARI] that slowly-slowly means that the light does not expand at once, but by degrees, to the extent that the lower ones can receive in order to bestow. This is regarded as “slowly-slowly.”

It therefore follows that we have two Kelim: 1) The Kli that we attribute to the Creator. This is the Kli called “will to receive in order to receive.” That Kli emerged in whole because from the perspective of the Creator, she has wholeness. 2) The Kli we attribute to the creature, namely the desire to bestow. That Kli is established slowly-slowly because the lower ones cannot make that Kli at once.

We should know that all of our work is based on a single point, meaning that the Torah and Mitzvot [commandments/good deeds] that we are commanded to observe are in order to obtain the Kli that we should make. We can make that Kli only through Torah and Mitzvot, as Rabbi Hananiah Ben Akashia says, “The Creator wanted to refine Israel, therefore He gave them plentiful Torah and Mitzvot, as was said, ‘The Lord desired for His righteousness; He will increase the Torah and glorify.’” It is also written in the essay “Preface to the Wisdom of Kabbalah,” And it is known that refinement comes from the word Hizdakchut [becoming refined]. It is as our sages said, that the Mitzvot were given only so as to cleanse Israel.”

It follows that we only need to make the Kli, called “vessel of bestowal.” We lack nothing else. It is as it is written, “And I will bless you in all that you do.” That is, “doing” refers to the Kli. If we make the Kli, the Creator will fill it with blessing, meaning abundance, called “His desire to do good to His creations.”

The vessel of bestowal is prepared for us in both mind and heart, since the Creator has given us a Kli to receive. For this reason, we have a yearning to understand everything with our intellect, since that desire has given us the yearning to gain knowledge. This causes us to want to understand the Torah and Mitzvot. However, at the same time, we have a yearning to understand Providence, meaning that man contemplates how the Creator behaves with him in a manner of guidance of good and doing good.

Here we need to believe above reason. Since a desire to understand and learn was installed in the body, it is clear that a desire to understand the ways of the Creator has awakened in him. However, that desire to understand and to learn was said about the Torah, not about Providence. In other words, with this desire, with this force, we must understand everything only with regard to the Torah, and not with regard to Providence.

Baal HaSulam once explained what we say in the blessing, “Who has formed the man and created in him holes-holes, hollows-hollows. It is revealed and known before Your throne that should one of them open, or one of them become blocked, it will be impossible to exist and stand before You.” He said that the difference between “holes” and “hollows” is that a hole should be blocked, but a hollow should remain hollow.

Interpretation: There are “law” and “justice.” “Law” means that we should accept the matter as a law above reason. This is faith, and acceptance of faith should be above reason. It follows that lack of knowledge, understanding, and the intellect of something keeps it as a hollow, without knowledge. Each time, one must be careful not to fill up this hollow.

In the blessing, “who has created,” we say, “[should] one of them become blocked, it will be impossible to exist.” However, a hollow, meaning a place of lack of knowledge, must not be filled. Rather, we should always go above reason. This is called “mind,” in order to bestow.

This is not so with justice, which is the Torah. Here, specifically, is the place where one should try to do what he can in order to understand the Torah. The Torah is called “the names of the Creator,” and it is upon us to understand and attain. And here, in the Torah, the lack that is called “hole” should be blocked, meaning there should be no lack, and the more the better.

For this reason, we say, “should one of them be opened … it will be impossible to exist.” That is, “should one of them be opened” means that the hole will be opened, that there will be a hole and a lack in understanding the Torah. In such a state, a person has no existence or establishment, and instead, he should immediately see to filling that lack with the light of Torah, since the light of Torah reforms him. This is the Kli that is suitable to receive the upper abundance. Afterward, the light that is clothed in the Torah comes to him, called “613 deposits,” as it is written in the “Introduction of The Book of Zohar.”

However, normally, it is to the contrary. That is, the burden of the kingdom of heaven, which we should accept above reason, specifically here everyone wants to understand the Creator’s Providence over people within reason. But with regard to the Torah, here they agree to go above reason and do not place sufficient attention to understanding.

It is written in The Zohar (Hukat, Item 2): “This is the statute of the Torah.” It is also written, “This is the Torah,” and it is not written, “statute.” “This is the Torah” is to show that everything is in one unification, to include the assembly of Israel, which is Malchut, with the Creator, who is ZA, so that all will be one, without separation. “This” is general and particular together, meaning male and female together, since Vav is male, meaning ZA, which is the general. “This” is Nukva [female], meaning Malchut, who is particular. But “this” without an addition of Vav [in Hebrew] is the statute of the Torah. Of course, she is Malchut, called “statute,” and she comes from ZA, who is called “Torah.” She is only the judgment of the Torah, the decree of the Torah, which is Malchut.

We should understand the meaning of ZA being called “Torah” and “general,” and “male” and Vav, while Malchut is called “the judgment of the Torah,” “the decree of the Torah,” “particular,” Nukva, and the “assembly of Israel.”

According to the above, we can interpret that the Creator is called ZA, as the ARI says, that the guidance of the world is in the form of ZA and Malchut, where ZA is called “general,” meaning that everything extends from him. However, the one who receives from him, always takes only parts. That is, each time a part of the general appears in the parts. From that perspective, Malchut is called the “assembly of Israel,” assembling within her parts of Israel, who is called ZA. This is with regard to Malchut being the receiver of abundance from ZA.

However, there is another interpretation. Malchut is called the “assembly of Israel” because she contains all the souls. From that perspective, we should interpret that Malchut takes abundance from ZA and bestows upon the souls of Israel. However, we should discern between the bestowal of ZA, called “Torah,” and the bestowal of Malchut, called “the judgment of Torah” or “the decree of Torah,” which is called “statute.”

It is known that Malchut is called “faith,” meaning that the kingdom of heaven should be accepted as a law above reason, for such is the decree of Torah, to accept the faith above reason. This is the meaning of her being regarded as “mind.” Also, in the “heart,” there should also be above reason and not consider what the body explains to us about what we should do and what we should not. Instead, everything must be above reason.

But the Torah is regarded as “general,” meaning that everything extends from it. It means that doing good to His creations, which is the delight and pleasure, is included in His bestowal, and the strength to take upon himself the above reason is also included in the giver. That is, ZA, who is called “the Creator,” must give that force so that the lower one will have the strength to overcome its reason and go above reason.

This force is called “light,” and any light comes from the upper one. Only the Kli pertains to the lower one. A Kli means a lack, and a lack pertains to the lower ones. That is, if the lower one feels that he is lacking that force, meaning that he wants to go above reason but he cannot, this is called “a Kli.” It was said about this, “There is no light without a Kli,” as it is known that “There is no filling without a lack.”

In that respect, we can call ZA by the name “general,” since he includes everything. That is, he gives both the faith above reason and the Torah, called the “names of the Creator.” We already said that the “names of the Creator” refers to the delight and pleasure revealed through the Torah, as the general name of the Creator is The Good Who Does Good. It is explained in the Torah how within each and every letter in the Torah, a special light is revealed. This discernment is called “the Torah, and Israel, and the Creator are one.”

Accordingly, we understand that when he refers to ZA by the name “Torah,” it is with respect to the names of the Creator. This is called “written Torah,” where there is nothing to add or to subtract, since there is no attainment whatsoever in the giver, called “the Creator.”

For this reason, there is nothing to add or to subtract, but rather everything that there is in the giver is revealed in the receiver. That is, what exists in the giver manifests in the receiver.

Yet, not everything that is in the giver is revealed in the receiver. Instead, each time, another detail is revealed in the receiver. For this reason, Malchut, which is the receiving Kli, is called “particular,” and ZA is called “general.” For this reason, Malchut is called “oral Torah,” where “oral” means disclosure, for it discloses what is in the written Torah, called ZA.

However, Malchut is called the “judgment of Torah,” which means that each discernment of the Torah that appears in Malchut is according to the judgment concerning what is permitted to be revealed. In other words, since Malchut is called the “receiver,” and there was a judgment over the vessels of reception that it is forbidden to receive except to the extent that it is possible to aim to bestow, for this reason there are ups and downs in Malchut.

She is called “statute” because with regard to faith, she is a law without knowledge. If we ask ourselves, why should faith be a law? the answer is that such was His decree, that we should serve Him above reason, and this is why it is a law.

From that perspective, Malchut is called the “decree of the Torah,” meaning that the Torah decreed that such would be the order of the work on work above reason. It is as RASHI says about the verse, “This is the statute of the Torah”: “Since Satan and the nations of the world cause Israel to say, ‘What is this Mitzva [commandment] and what is its purpose?’ This is why it is written about it, ‘statute,’ ‘It is a decree before Me,’ and you have no permission to doubt it.”

This is why we should not ask why the Creator wants us to serve Him above reason in regard to this, as well. That is, on this question, too, comes the answer that it is above reason, since common sense dictates that if our work is within reason, meaning that the body understood the ways of the Creator’s guidance with the creatures, there would be no room for heretics and secular people to turn away from Kedusha. Rather, everyone would be servants of the Creator. It was said about this (Isaiah 55): “‘For My thoughts are not your thoughts, and your ways are not My ways,’ says the Lord.”

This is why The Zohar writes “and this” with a Vav [in Hebrew]. It is to show that everything is in one unification, and to include the assembly of Israel, who is Malchut, in the Creator, who is ZA. We should interpret that unification is equivalence of form. For this reason, when the lower ones engage in Torah and Mitzvot with the aim to bestow, by this they cause, each in the root of his soul, which is Malchut, that it will be in order to bestow like ZA, who is called “male,” meaning a giver.

This means that including the assembly of Israel, which is Malchut, in the Creator, who is ZA, by this appears all that there is in the general, which is ZA, the giver, in the Malchut, who is the receiving Nukva. Through the unification, each time, a new detail emerges in Malchut. This is why Malchut is called “particular.”

According to the above, we should understand what we asked, What is private property, of which we can say that it belongs to the individual alone? According to what we explained, a person has in his world only the Kelim that he has made, called “vessels of bestowal.” This is all that belongs to a person. But what enters the Kelim of reception does not pertain to man because that Kli, the Creator has made it.

For this reason, anything that enters these vessels does not belong to man as well, and all that a person has is what he placed in vessels of bestowal. For this reason, when Korah wanted to receive in Kelim that were not his, meaning in vessels of reception, he lost his Kelim, as well, which he had from the desire to bestow.

Reader: We're going to move to the lesson from 2002.

M. Laitman: (29:33) We heard a lesson, an article from Portion Korach, Volume 3, from The Rungs of the Ladder, What Is Man's Private Possession? The Creator created the desire to receive, existence from absence. When this desire to receive was created, it wasn't called the created being, yet. It's under the authority of the Creator, as it is written in the beginning of the Preface, is that until the desire to receive cascades and reaches this world. It's not yet considered worthy of its role, desirable for its role, it's not considered that it is altogether ready for any work that it needs to perform. Meaning there are many stages that the desire to receive, this point of existence from absence, needs to go through in order to be ready for a certain action from within herself, independent. After she reaches such great distance from the Creator, only then she has all kinds of conditions created in her, qualities, discernments, from which she can determine this point of independence.

Or let's say to distinguish between her and the Creator, and define her way of relating to this gap, to this difference. To the extent in which this point, the root of the soul, receives independence and operates against the Creator, she is called the created being, and the soul, and the independence and true separation is attained specifically by adhesion and in a state called Dvekut, adhesion; where the created being who goes through all kinds of states, from below upwards, from this world, until the final correction. Where it receives each time more coarseness and inverts it to in order to bestow, then by that he distinguishes himself from the Creator on one hand, from the side of the coarseness and the desire to receive in him. And is similar to the Creator according to the action, where specifically in these two opposite things, completely opposing discernments, the created being becomes independent as well and also similar to the Creator.

Here, we have always a statute between the Creator and the created being, or a state where the created being needs to check each time upon which lack he is working. A deficiency that's starting to be created and felt in him from the point in the heart, is the beginning of the created being. Then each time he needs to check and examine the measure of deficiency in him, the hole in him, to what is this hole, this space – what is it meant for? And he examines this towards the Creator, there's no other way to do so. We need to deal with, stand before Him and examine it this way.

M. Laitman: (33:37) That's why we always have two things that are opposed and contradicted, to examine what's happening in the Creator and what's happening in the created being, which is called the connection between ZON. Zeir Anpin and Malchut, where what's in Zeir Anpin is considered above, what's in Malchut, if she also wants to be independent, also similar to Zeir Anpin. Independent, she can be from the slander of the moon and onwards, and similar to Him, and when she diminishes herself and begins to work as it is with Him above, it will be also but above reason for her. Zeir Anpin is considered Daat, or reason, and Malchut has this discernment that can be above reason. Zeir Anpin is called the Torah, that is written Torah, and Malchut is called the oral Torah. Zeir Anpin is considered judgment and sentencing, and Malchut is like the law, and so on. Meaning Malchut keeps the condition in which her measure of independence will always be measured exactly against the measure of his adhesion and adaptation to the Creator because otherwise she's not using the qualities and forces she has.

At that point she becomes truly independent because she determines the extent in which she wants to be outside of the Creator. By her measure of independence and the extent in which she's separated from Him, becomes similar to Him. You see in this that the created being is completely independent, isolated from the Creator, and takes upon himself the only form that is possible in reality, which is the image of the Creator. We don't quite understand that it's impossible for there to be some other sort of structure, picture, example besides the Creator. It cannot be, it's either Him or seemingly the opposite to Him, there are no other examples. The created being is the point of desire, but of what desire, of what form of the desire? How does the created being know? Only through the first nine Sefirot that are incorporated in him, which are the qualities of the Creator, he can either digest them, these first nine, in the form of in order to receive or in order to bestow.

But nevertheless, the form of the desire, whether positive or negative, he can only receive from the first nine, this form. He has no other examples or other qualities from which to receive than that, which of the Emanator. That's why all the work is in examining between the positive form and the negative form, where actually the difference between them is only in how we use them, how we use the first nine. Or into Malchut or from Malchut onwards, which is called reflected light, that's all of the created being's work. That is actually what he's trying to say.

M. Laitman: (37:36) And through this, a person decides each time his individual, singular thing, that he is an individual. There's a reason why Zeir Anpin is called the collective, and Malchut the individual. Because Malchut, when she implements the forms that are in Zeir Anpin, what she discovers in Zeir Anpin and constantly absorbs from there and realizes them, stabilizes herself towards those qualities, then according to that, Malchut becomes the singular, the individual, what is that? Where she has the particulars, where it's not a little detail within Zeir Anpin, it's not a matter of being smaller or diminished in some way. The particular is more in the form of independence, where she becomes independent and receives upon herself all the forms in the general. So by this, all the actions of the Giver – Zeir Anpin, the Bestower, the general – go through Malchut, where Malchut is the particular, and come into the souls, where Malchut is the Knesset of Israel, the assembly of Israel, including all souls. And each and every soul can then adapt herself to suit exactly according to the particular to each, to the general. So, it turns out eventually that the called, private property, or the personal property of a person is the general that he acquires.

Question (Petah Tikva Center): (39:33) I didn't quite understand, what is this thing that he speaks of here on page 144, which he calls faith, that it has to remain above reason as opposed to this thing called the light of Torah, which has to be within reason, which one needs to investigate? In other words, he says that there is one thing that must not be touched, and there is another thing that we need to get into, what is that?

M. Laitman: There’s a force which the created being corrects himself with, he chooses that he wants to be in order to bestow. This force is called faith, this force is received from Bina, it's the qualities of Bina, the qualities of the bestower. To the extent in which a person has faith, to that extent he can aim in order to bestow. Then when he already has the intention in order to bestow, he goes to receive in order to bestow. Where does Bina have these forces from? If we go to the four phases of direct light, we learn, there, that from Bina feeling that at the end of Hochma, besides pleasure, felt the giver of the pleasure, His greatness, His qualities to bestow, the recognition of the beauty in it. From that she wanted to be similar to the Bestower. This desire of wanting to be a bestower, to be the bestower, that desire is called phase two. It's distinguished from the desire in phase one where there's the desire to receive, meaning from here onwards there's the same phenomena where the feeling of the Creator as great as a Bestower within the created being, brings the created being the force of desire to be similar to the Creator. This force is called faith, the desire of Bina is called Emunah, or it's called faith.

Also Malchut, although she is already the desire to receive as independent, not like the desire to receive that's in phase one, where the Creator from above, existence from absence. But here there's a desire on its own that chooses that it wants to be the receiver, so she receives the feeling of the Giver and wants on her own to be like the Bestower. Meaning if phase one and phase two is the desire to receive and the desire to bestow that came from the Creator, that received it inevitably without, as if there's no created being yet. Then Malchut that comes after phase three chooses, I want to be the receiver., and then she has in the gap between her and phase one a desire to receive of her own. Hence the desire to receive is called phase four, which is much greater than phase one. Phase one is a desire to receive that's not even taken into account because it's not hers. That's one, and secondly, after this desire to receive feels the giver, he wants to be the bestower. How can it be the bestower if it has its desire to receive? In Bina there is no desire to receive of her own, this was built from the phase root. This is not at her expense whatsoever. So like it was the desire to receive, now it's the desire to bestow. There's no consideration of the desire to receive that's in phase one sitting in phase two, now.

But Malchut who chose herself the desire to receive to be phase four, the desire to receive has already disappeared because she chose it, she wants it. Now this desire to receive that what she can do is she can make it in order to bestow, yes? She cannot do it, she can't even conceal that phase two that conceals phase one that's inside of her, yes? But what she can do is to make it into the form of that desire to receive that will be like the bestower, to receive in order to bestow. Phase two does not receive in order to bestow, phase two is after phase one, she simply bestows because this desire to receive is not hers. In phase four not, because her desire to receive can only receive in order to bestow. It's a great difference because the desire to receive is truly her essence. Now, well, ask it’s better if I'll enter into your questions.

Question (Petah Tikva Center): (44:48) I don't understand what reason is when he says above reason is faith, meaning it is the quality of Bina, it's the qualities of bestowal, this is considered above reason, and the qualities of reception are considered within reason, what is reason?

M. Laitman: Now, the Malchut receives the light of Hochma as the light of filling, that's called Daat, reason, clear knowledge. The light of Hochma that fills the vessels of reception brings knowledge, knowledge in taste and flavor and attainment, doesn't matter what kind, it's knowledge.

Student: Is that the knowledge of the Creator? What is it?

M. Laitman: It's not important, every absorption of light of Hochma is called knowledge. But to say this simply – I don't want to enter this – but you know when you enter into Hochma, then there are many disturbances. But to reach this knowledge, to know, it can happen only if you understand and acquire the reason above reason, in faith above reason, what does this mean? If I have a certain degree, we've talked about this, a certain degree, there's reason, I acquired it, I'm in that degree, it's mine, that's me. Meaning, if I'm in a certain degree and this degree, I'm in it, I acquired this name and I am truly with it. Whoever reaches this place, calls it the same name. Now, if I have to rise to a certain higher degree and I must acquire it by absorbing the knowledge that's there, the lights that are there, I need to go to them and acquire this degree in faith above reason, what does this mean? Why not just to catch it, to swallow the lights that are there? Because we're about to attain the Bestower, the measure of the bestower, that needs to be very clear. We think, I'm going to go attain the Creator, I'll grab Him and swallow Him, and that's it. Spirituality for us has this depiction that is, I don't know, as if we're going to conquer the whole world.

We're not aware to what extent attaining spirituality is the opposite of what we think attaining is – to run ahead and grab it or catch it. That's why when I go during each and every degree to attain the bestower, meaning I am going to be more of a bestower. So this work and this attainment, and this action are always above my reason. That is, they're above my vessels of reception for my attainment. If I am going to be greater in this world, wiser, more professional, then I open my vessels of reception for the light of Hochma. If I go in spirituality to catch a higher degree, I need to open my vessels of bestowal more, and that is called, Faith that is greater than my reason. If I've collected this faith, if I've added this faith more than my reason – let's say I have 50 kilos of faith and 50 kilos of knowledge at my degree – I'm going to a degree where it's 60 kilos. So I need to make sure that I have 60 kilos of faith and the knowledge will be revealed accordingly because the Upper Light is in absolute rest. He fills the vessel of faith without any problems. Meaning we don't need to work on that, we only need to work on the force of faith.

Question (Petah Tikva Center): (49:06) We say that a person who has reached a certain degree, that degree is as it is and it remains. He doesn't lose that degree, meaning he can only rise from there. On the other hand, he writes here in the end that Korach wanted to receive in his vessels that are not his, meaning in vessels of reception, therefore also his vessels that he had from the desire to bestow also was lost. Meaning he tried to ascend now, to grab like you said, a little bit more in order to receive. So, also what he learned in order to bestow was also lost to him?

M. Laitman: Yes, let's say so?

Question (Petah Tikva Center): (49:45) How do we attain the force of faith? From negation or from feeling so bad in this degree?

M. Laitman: By which actions do we reach the necessity to acquire the power of faith? We talked about that yesterday. Who asked me yesterday, How do I know that the Creator is stronger than me? Not you, you? Yes, ah, that's it! So what is the answer? How do you know that someone is stronger than you? Well, you know now how to make these some nice movements, somebody else. How do we know who is stronger?

Student: A battle.

M. Laitman: Battle. Okay, so you have to have a battle with the Creator, and then you see who is stronger.

Student: But He's stronger than him?

M. Laitman: Well, he still thinks that he is stronger than the Creator, he nevertheless is thinking about how to win according to his software, according to his knowledge, that's it. Until the Creator will break him and he will surrender, then he will be willing to even receive from Him the forces and study, and be there with everything that he wants. Later on, to reach the degree of a slave, following a slave, there are also the degrees, also of a son or a partner. But to reach the degree of a slave, that's necessary. All of the degrees we attain in spirituality are degrees from within our desire. This means that it is after many tests and blows, and suffering and discernments. It's according to everything that a person feels, whatever he has within him. He sees that, yes, this is the most desirable thing, we attain a degree through the desire.

Imagine to yourself how many discernments we have to go through so that we will have an actual desire from all of the other possibilities to be a slave or to give one's soul, whatever it is, this is the only thing I want. Giving everything else to be instead of the Creator? No, I want Him to exist, and I will give my soul. These are not just some beautiful words, this is through all the possibilities that a person is given, and so on. In short, you can steal everything and you'll have nothing. Well, I don't know, these are just words.

Question (Petah Tikva Center): (52:30) What actions does a person need to do so that the Creator will break him? It's not simple that everyone He breaks.

M. Laitman: What should a person do so that the Creator will break him? To exert in any way possible. A person doesn't exactly know. To exert as much as possible, and then, meaning to increase the pace. Nevertheless, each one goes through this, but increase the pace, exert as much as possible through all the opportunities.

Question (Petah Tikva Center): (53:06) Does the degree of slave or servant come from the matter of shame?

M. Laitman: No, shame is a general discernment about the difference between the created being and the Creator. And also, we do not distinguish now, we can't see the difference between the created being and the Creator, but rather we can make a distinction between the created being and other created beings. If I feel suddenly in the light that shines to be a bit more, it becomes revealed to me how bad I am, how much of an egoist I am. How much I am lustful, how cruel I am towards everyone, what thoughts I have now about each and every one – that I'm truly willing to eliminate each and every one – it is still revealed between one and his friend. Also, it is revealed only a little bit, intermittently, in how much you are able to tolerate it. Even in that, you are completely burned, you don't want to remain in this feeling.

That is, there are many discernments here but with respect to the Creator, these are things that are much harder, this feeling, all in all, with respect to the Creator, is called shame. Let's say, as much as you may have felt sometimes how evil you are towards everyone. Suddenly, for a moment, we feel that, right, so let's say, if you will feel that a billion times more, this is how it will be towards the Creator. It will be clear to you that it's not with respect to people, but with respect to Him. And from that feeling onwards, we need to develop: what is the result of me feeling this way? Either to run away from it, and I wish I would never feel it again because it is truly a burning fire. Or to prefer that whatever may come, only that it will bring the correction. And the correction also is not because I will feel good, but that I will truly be a bestower, and what is a bestower? Of that, the opposite form should also be revealed, of what I now feel; because if now, according to what I now feel, that I receive everything and I use it to harm everyone, etc.. From that, I don't yet know what is the bestower, the opposite forms must be revealed but it is already a beginning. Now, how many points like that are revealed to a person? Not many, once in a while, he feels himself this way, we want to awaken these sensations through group work. And you see, everyone runs away, they don't want it, they don't want to ask about it, what for? Let's just do it quickly! Why?

Question (Petah Tikva Center): (57:14) What is the deficiency that is not allowed to be filled?

M. Laitman: I don't know, we need to see according to the article what it says, there. A direct deficiency should not be filled according to the deficiency, not according to the bestowal but according to the deficiency, itself. When we use the deficiency as it is, not that we use it in order to bestow. Literally, this is how it is – what exactly he wants to say there, I don't remember.

Question (Petah Tikva Center): (57:57) What does it mean to escape this challenge? What does it mean to enter the challenge and what does it mean to escape it, exactly?

M. Laitman: What does it mean to run away from the scrutiny? The discernments come through the work on the lower degrees. We must not forget that the more I delve inside the will to receive and I work with my will to receive. With those around me, the friends, the more I'm in it, the more I can receive discernments from above, higher degrees from above, right? Because this is the inversion, the oppositeness, the coarseness goes downwards, and the attainments and the discernments grow upwards. So, a person who begins to receive some discernments, he seemingly now needs to, even though it's not pleasant – but he should go and explain and detail them. Even though he doesn't enjoy the suffering – but he needs to approach them in a creative manner, check them, and see them truly in his connection with the friends and with everyone. Most importantly, to tie it to the Creator, how much they actually bring him towards the goal. If he doesn't tie all of these things together and delve further down, not being afraid, seemingly, to resolve these problems on a lower plane, then he's also not rewarded with higher discernments, that's it.

Question (Petah Tikva Center): (01:00:14) If a person is trying to understand? We talked for a long time in the work about keeping on the right line and accept a friend, agree with him, and it doesn't matter the meaning of it?

M. Laitman: Yes, go on.

Student: There are states where we shouldn't, specifically?

M. Laitman: No, there's no such thing that there are states where we shouldn't.

Student: Then?

M. Laitman: If a person doesn't come from the right line, meaning he's not going with the purpose of creation that’s in his head. Then he's adding to the world's life, that it's just life, that's it, this is already a beast, it's not a man. Only if you feel only that, you're a beast, but if you come towards your sensation with the goal that your feeling should give you discernments, that's called the work of man, Adam.

Student: How to deepen the desire to see without losing that hold of where it comes from? Because the two edges, how to hold on to them?

M. Laitman: So, then we truly have to take from the right as many forces as possible and delve in the left only according to how much you started by equipping yourself with the forces of the right. Otherwise, you'll lose sight of the goal and you'll only dwell in the feeling alone, that's it – then you'll leave the degree of man to the degree of the beast. Then you'll start eating yourself up, What is happening to me, why do I feel bad, etc. And it's already not in a purposeful way, this means that it is forbidden to enter the left more than you have the power of the right.

Student: So there are seemingly two dangers: one to escape the challenge, the opportunity that was given to us in examining the desire to receive, or enter it as if we forgot why we came to it?

M. Laitman: No, why? We have to always have our hand on the pulse, I don't understand. This means that all the time the feeling, whether good or bad, should be accompanied by the purpose. Why do I feel that, why am I in it, what is it that I want to scrutinize from this feeling, how should I use it? Except when a person is dead, when he has no feeling, when he has nothing, he becomes blocked, right, knocked out. Then there is something to speak about. In such a case, go to sleep, that, too, is okay, but if you feel that it's such a juicy feeling, whether in good or bad, then it's an excellent place for work.

Only these dark feelings, when there's truly nothing – only those, with them it's difficult to do anything, so what do we do? Then we go to the kitchen and we're fortunate if we can, let's say, peel a few bags of potatoes, or wash a few thousands of dishes, things like that. In short, then we do such work that helps, it helps us very much to quickly get out of the situation. Or it's even better if you go and do some work with the friends, fix some things, let's say, in the center, or somewhere, or in dissemination. In short, you have to drag yourself. In work, which externally is dissemination, externally it's giving; internally you're dead, but it still works. From externality to internality, that's how it works. If there is no one to work with, if you cannot work the Adam, then you work with your body. That's it, and it works, it helps a lot, and conversely, if you're on fire within, then it's more worthwhile to delve in the study, and all kinds of such more subtle internal searches, and extract discernments from there.

Question (Petah Tikva Center): (01:04:35) Is it important if we remember them or not, if they remained after that?

M. Laitman: No, it doesn't matter if you remember them or you don't remember them, we don't have to remember anything. The intellect won't help at all, and they'll erase it from you a thousand times, that, that should be obvious. From one degree to the next, the intellect doesn't pass. From one state to another, if you remember something, it's not because you remembered it in your intellect. It's because it was imprinted as a Reshimo, a record, the intellect doesn't remain. This is not intellect about knowledge of this world – the multiplication table or other such things that you remember them, that you know that it's this way or that way. No, these things are eventually emotional, a person truly doesn't remember anything. We don't have a ROM, RAM, like a computer memory – I don't know what they call it! There's no such thing in a person, in a person everything that is absorbed is absorbed in the emotion, and the intellect is next to it only in order to decipher the emotion and assign to the emotion a certain number, a certain cell. You see, something comes, within my emotion I have to discover: where does it come, when does it come, in the context of what? With my intellect, my mind, I scrutinize the emotion, I seemingly write on this cell where this feeling enters. I write on top of it, let's say, 2 times 2 equals 4. So it is absorbed in the emotion, I assign to it emotional discernments. If I tell you even some number, you, from this number, get some impression.

Student: Now what, the feeling itself has importance?

M. Laitman: As much as it may seem to us that emotion, what is it, what kind of things, what's in it: knowledge, memory, all of these things are things that seemingly, right? It's also called the wisdom of Kabbalah, but man was created in such a way that the memory and all of the wisdom, all of these things are only in order to know what to do in the emotion.

Student: How do you connect this emotion to the Creator? Do you have to give it to a measure of how He's revealed or a measure of just how what we feel?

M. Laitman: That's already, There is none wise as the experienced one, how can we explain it? It isn't written that there is none as wise as one who learned a lot. Well, there is none as wise as one who went through many blows and many emotional discernments. What is experience, it's emotion.

Reader: Let's share impressions from the lesson and what we're taking to implement in the Ten.

Song: (01:13:58)