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

Daily Morning Lesson: July 20, 2026

Part 1: Rabash. The Creator and Israel Went into Exile. Article No. 27, 1986.

Reader: Dear friends, in the first part of the lesson, we will watch a recorded lesson from the 24th of June, 2002, based on the article, "The Creator and Israel Went into Exile," from the writings of Rabash, "The Creator and Israel Went into Exile." We'll read the article together in the Ten. We have 41 minutes for that.

Reading: (00:38) The Creator and Israel Went into Exile

Article No. 27, 1986

It is written in The Zohar, BeHukotai [In My Statutes] (item 49), about the verse, “And I, too, will torment you seven times for your sins”: “Come and see, the Creator’s sublime love for Israel is like a king who had an only son who sinned before the king. One day, he sinned before the king. The king said, ‘All those days I have been striking you but you did not receive. Henceforth, see what I will do to you. If I expel you from the land, bears might charge you in the field, or wild wolves or murderers could obliterate you from the world. What should I do? Instead, you and I will go out of the land.’ Thus, I, too, as it is written, meaning that you and I will leave the land, meaning go into exile, ‘And I will chastise you’ to go into exile. And if you say that I will leave you, I, too, am with you.”

We should understand the meaning of the exit of the people of Israel from the land abroad, which is called “exile among the nations.” What does it mean in the work? That is, what is regarded as “land” and what is regarded as “exit from the land”? Also, what does it mean that when one sins he is punished with exile, to be among the nations of the world? How does it help, and what benefit does it yield in the ways of the work? That is, what is the correction in going out to exile to be under the rule of the nations of the world?

We should also understand how it can be said that the Creator, too, leaves the land with the people of Israel into exile, since “the whole earth is full of His glory,” and it is written, “His kingship rules over all.” He even sustains the Klipot [shells/peels], so how can it be said that He will go out to exile with the people of Israel as though He is not in the land?

To understand the above in the work, we first need to know what is the land of Israel, what is abroad, and why exiting from the land abroad is regarded as exile among the nations. We should also understand that exile is a correction for sins. That is, by suffering the exile, the torments of the exile will make them repent, and then it will be possible to bring them back to the land. But it is written, “And they mingled with the nations and learned their works,” so what torments of exile are they feeling, which can be a cause for them to repent and return to the land? That is, what can he know about what is good in the land of Israel so as to crave it, and this land will be a reason that will compel him to repent for the love of the land?

It is known that land is called Malchut, and the “holy Shechina [Divinity], and “the assembly of Israel,” which is the inclusion of all the souls. This means that she must receive the delight and pleasure that was in the thought of creation to do good to His creations, meaning that the souls will receive delight and pleasure.

The order of cascading was from the world of Ein Sof [no end/infinity] to the world of Tzimtzum [restriction], and then to the line on which the five Partzufim [plural of Partzuf] of AK are clothed, then the five Partzufim of Atzilut. Afterwards, Malchut de Atzilut emanated the three worlds BYA, and then Adam HaRishon was created, and the externality of his body, which is similar to the current material body, was made from Bina de Malchut de Assiya, as it is written in The Study of the Ten Sefirot (Part 16, p 1912, item 43), “Afterwards he had NRN from BYA and then NRN from Atzilut.”

It therefore follows that Eretz [land/earth] is called Malchut de [of] Atzilut, and it is written about the world of Atzilut, “Evil will not dwell with you,” meaning that there is no evil there at all, but only in BYA are there scrutinies of good and evil. Rather, there the delight and pleasure that He contemplated giving to the souls are revealed. It is as our sages said about the verse, “‘In the beginning God created’: there is no beginning but Israel, for everything is for Israel, meaning for the souls of Israel.”

After Adam HaRishon sinned with the tree of knowledge, he was expelled from Atzilut and descended to BYA. Then he began to repent and correct what he had sinned. By this he reentered the Garden of Eden, meaning Atzilut. The correction was that he was expelled from the Garden of Eden, as it is written (Genesis, 3:22), “And the Lord said, ‘And now, he might stretch out his hand and take also from the tree of life, and eat, and live forever.’ And the Lord God sent him out from the Garden of Eden, to till the ground from which he was taken.”

Baal HaSulam explained the fear for which he was expelled from the Garden of Eden, as is written, “He might stretch out his hand and take also from the tree of life, and eat, and live forever.” He said that since the man sinned with the tree of knowledge, if a person is punished, meaning suffers from the punishment that he was given, this suffering causes him to repent and correct the flaw that he had caused.

But if he is not punished and does not feel suffering from the sin he had committed, he will certainly not understand that he should repent for it. It is as The Zohar writes (“Introduction of the Book of Zohar,” item 192), “Rabbi Shimon wept and said, ‘Woe if I say, woe if I do not say. If I say, the wicked will know how to serve their master.’”

He interprets in the Sulam [commentary on The Zohar] as follows, “By this he implies that he could not reveal his words in full in this place so as not to harm the wicked. This is because here he came to disclose how to cling to the tree of life, and never touch the tree of death, and only those who have already corrected the discernment of the tree of knowledge of good and evil are worthy of it. But the wicked, who have yet to correct the sin of the tree of knowledge of good and evil, must not know it, for they must first toil in all the labors until they correct the sin of the tree of knowledge. You will also find this in the verse, ‘Lest he reached out his hand and took also from the tree of life and ate, and lived forever’ (Genesis, 3). After Adam sinned with the tree of knowledge, he was expelled from the Garden of Eden for fear that he would cling to the tree of life and live forever, and the flaw he had caused in the tree of knowledge would forever remain uncorrected.”

It therefore follows that when taking a person out from the land, meaning from the kingdom of heaven he had, since he cannot feel the importance of spirituality that he had prior to being taken out from the kingdom of heaven, and he goes to exile, as it is written, “And they mingled with the nations and learned their works,” this is regarded as falling under the enslavement of idol worshippers. That is, all the lusts that exist in the nations of the world govern Israel, who have been exiled. At that time they have no connection to spirituality, except what they are used to keeping out of habit. This they observe, but beyond them it does not occur to them that they have anything to correct.

It follows that we should make two discernments concerning the exile: 1) They are exiled under the governance of the nations. The mind and intellect that they had while in the land, when they were in the kingdom of heaven and thought all day about how to exit self-love and achieve the love of the Creator, when they sinned and went to exile, we can interpret this in the work of the individual, as it is known that the general and the particular are the same. This means that if a person sins while being in the land, meaning if he receives some illumination from above and uses it for his own benefit, meaning says, “Now that I have some flavor in Torah and Mitzvot [commandments], I don’t need faith above reason.” This is called a “sin” because he has blemished the faith above reason.

For this reason, he is expelled from the land and falls under the governance of the lusts of the nations of the world. Once he is in exile, he promptly suffers forgetfulness, and does not remember that he was ever in the land, that he was in a state of “kingdom of heaven” and thought only about how to achieve Dvekut [adhesion] with the Creator. He wants to continue this way his whole life, meaning to care only about satisfying the needs that the body demands for its own benefit, and does not care about anything.

After some time, and each one has a different calculation with Him (meaning that when a person is judged above, each one has his own calculation as to how long he should be kept in exile until he receives an awakening from above), and he receives an awakening from above and begins to feel that he is in exile, and begins to remind himself that he has fallen from a high roof to a deep pit.

That is, when he was in the land, he remembers that he looked at the whole world as redundant and always thought, “Why did the Creator create the wicked in the world? What joy or benefit can these wicked bring to the Creator?” Instead, now he looks at himself, that he is in exile, and what can he give to the Creator so as to bring contentment above? He begins to feel the suffering that he has descended from man to beast, meaning sees that now he desires beastly lusts, which he did not have prior to being expelled from the land.

Now he begins to crave the Creator, that He will bring him closer and admit him once again into the land, and out of beastly lusts, and give him pleasures from nourishments fit for man, meaning from acts of bestowal, and not that his nourishment will be from food for beasts. It is as our sages said (Peshachim, 118), “When the Creator told Adam HaRishon, ‘Thorns and thistles it shall grow for you,’ his eyes teared. He said, ‘Will I and my ass eat from the same crib?’ Once He had told him, ‘By the sweat of your brow you will eat bread,’ his mind was immediately eased.”

This sounds as though the Creator gave him the knowledge when He said, “Thorns and thistles it shall grow for you.” Before the Creator had told him that, he did not see that his nourishment was only thorns and thistles, which is only animal food. We can interpret that the awakening from above came to him and reminded him what he had had before the sin, what high degrees he had had, and with the exit from the Garden of Eden it is as though he has forgotten everything.

This is regarded as the Creator speaking to him, meaning that he received an awakening from above from the Creator, and then he remembered what he had had. At that time he began to feel the suffering from being expelled from the Garden of Eden, and began to cry about being on the same degree as a beast. That is, his nourishment is only that which pertains to self-love, which is called “food for beast.” This is the meaning of “His eyes teared and he said, ‘I and my ass from the same crib?’” That is, eating, that which nourishes him, will be similar to that of a beast, where he can elicit joy only out of matters that pertain to self-love.

However, when He told him, “By the sweat of your brow you will eat bread,” his mind was immediately eased. RASHI interprets “By the sweat of your brow” to mean after you have had much toil in it. We should interpret the meaning of “toil.” According to what we learn, if one has already come to feel that he is at a degree that is similar to a beast, it means that the sensation should also be to the extent that brings to suffering, that he will shed tears over his lowly and poor state, as our sages said, “His eyes teared.”

Therefore, the suffering he feels at being similar to a beast gives him the strength to want to make great efforts to exit self-love—which is regarded as a beast—and be rewarded with man’s food. That is, that now he can enjoy acts of bestowal.

It therefore follows that we should make two discernments regarding the above exile:

1) He is in exile but does not know he is in exile. Rather, he is happy as he is. Instead, he is searching for quantity, meaning more money, more respect, etc. However, he has already forgotten that he was once at a human degree, called “land,” which is the kingdom of heaven. It does not even occur to him that he should change his sustenance. Rather, he does not think that the nourishments he receives in vessels of self-love, called “animal food,” need replacing, meaning to have thoughts of giving.

It follows that he does not want to change the source of provision, where he is being fed with only that which comes into vessels of self-love. Rather, he wants to replace the matters that come in vessels of self-love. For example, he would like to change his apartment because he no longer enjoys the one he lives in and wants a different apartment, since a new apartment is something he can enjoy. Also, he changes the furniture because he cannot enjoy the ones he has. By having new furniture his will to receive will have something to enjoy.

2) However, he does not want to change his source of provision, meaning to say that his provision should come from a source that gives only to the vessels of bestowal. This he, God forbid, does not contemplate, as it is known that the receiver cannot understand how can there be provision from giving. The giver is to the contrary. When he sees that he is engaging in reception he is ashamed of himself for doing something he regards as lowly. But in truth, we must change the source of nourishment. There is nourishment that pours into vessels of self-love, and this nourishment comes from the Klipot [shells/peels], and there is nourishment that comes into the vessels of bestowal, and this one comes from the worlds of Kedusha [holiness/sanctity].

Therefore, according to the two above discernments in exile, the question is, “Who causes one to feel that he is in exile, by which he suffers because he wants to exit the exile, as was said about the exile in Egypt, ‘And the children of Israel sighed from the work, and they cried out, and their cry rose up to God from the work’”? We have to say that this awakening came from the Creator, so they would not stay in exile, in a state of oblivion, so the Creator sends the awakening.

It therefore follows that they feel that there is spirituality, but that the spirituality is in a state of lowliness and their heart aches over the fact that the Shechina is in exile, and why spirituality has the taste of dust. That is, when they want to work in order to bestow, they cannot appreciate this work as they should feel, that now he is doing the holy work, and not the work of people who are similar to beasts.

But the matter is to the contrary: When he works to man’s benefit, he feels good taste in the work. But when he does the work of the Creator, he does not feel any taste. That is, the same act that he does, if he sees that his will to receive has something to receive, that the reward illuminates for him during the work, and this is why he feels good taste, if he replaces the intention during the work and says that he is doing this work not in order to receive reward, he promptly feels his weakness, that he cannot make an effort, and the work begins to slow down right away.

According to the above, it follows that the Creator seemingly comes to him and tells him, “Look at the lowly state you are in. You are just like a beast.” Then he begins to suffer that he does not have any feelings of human beings. It pains him and he feels the suffering and pain of being in exile under the rule of the nations of the world. That is, now he feels that he has evil lusts, suitable for the seventy nations.

But before this revelation came to him, so as to feel his lowliness, he lived in a world that was all good, meaning that it did not cause him any deficiency that he was in a state of lowliness. He did not feel that it was lowliness, but rather that he was behaving like everyone else, whose only aspirations are lust, respect, and money. But now that the revelation has come to him from the Creator, that he will see that he is like a beast and not like a man, he suffers, since he would be happy if he could come out of the exile.

But since he is in exile, he sees that he does not see a way out of the exile. It follows that these torments are causing him instability. That is, he does not know what to do. On the one hand, now he sees that he is feeling the truth, meaning the kind of people to whom he belongs, since there are people who belong to beastliness, and there are people who belong to people. And if we want to be more precise, we should discern three kinds: 1) people who have nothing to do with Judaism, 2) people who engage in Torah and Mitzvot, but in order to receive reward, 3) people who work not in order to receive reward.

It follows that on the one hand, now he can be very happy that he sees the truth, meaning which type of people he is with, and which degree he should strive to achieve. But at the same time he is feeling pain and suffering at seeing how far he is from Dvekut [adhesion] with the Creator. That is, he sees that he cannot do anything for the Creator, and that all that he does is because he wants to receive reward for his actions, but with respect to the desire to bestow, he does not see that he will be able to come out of them by himself.

It follows that he is craving the state when he belonged to the second type, when he had strength to work because the reward illuminated for him, and in his mind he was in a state that is close to the Creator. He would always speak to the Creator and ask Him for reward for his work. He felt complete, and that he did not need a thing because he was certain of the reward, since he was keeping the commandments of the Creator. And the Creator certainly sees that not many people desire to keep His commandments, but he is exerting to keep His commandments, so the Creator will certainly favor him and give him a great reward for it.

Naturally, after such a calculation, a person feels that he is high in the sky among the clouds and looking at the whole world, for undoubtedly, the world exists through their Torah, as our sages said, “The world cannot stand without Torah” (Midrash Tanchuma, Ki Tavo). It follows that then he was truly among the happiest people in the world.

But now that he has emerged from the second state, the Creator has illuminated the truth for him, that the work of the Creator is primarily to bestow contentment upon the Creator and not for one’s own benefit, and he sees how far he is from the truth, and feels the opposite. That is, where he thought that if instead of Lo Lishma [not for Her sake] I had a good feeling, that I am fine with the Creator, meaning that I am trying to obey Him as much as possible, and I am regarded as a “servant of the Creator,” and all the reward that the Creator has promised us is surely ready for me, so what else do I need?

It is even more so when I begin to advance in order to bestow. I will promptly be elevated. However, this is not so. Rather, now that he has come to feel the truth, that the main thing is to work to benefit of the Creator, and he should be happy that, thank God, he has gotten on the real track that leads to nearness to the Creator, so he should have been constantly elated and say, “Thank God, I see that the Creator has mercy on me and does not let me labor in vain. Rather, all my labor will now be in order to achieve the goal, called ‘Dvekut with the Creator.’”

However, he feels that his state is the opposite, meaning that he does not have the same joy he had while working in order to receive reward. It is so because he sees that now he has no support from this body, since now he is telling his body, “Know that from this day forth I will not give you any profits in the work, for now I am not working for my own benefit. Rather, I want to work only to benefit the Creator.” Then the body does not agree to give strength to work. It follows that now he is in a state of lowliness.

However, before the revelation of the truth has come to him, he was always elated, seeing how each day he was adding in deeds and the reward was guaranteed. But now is the real time when he can give an honest prayer to the Creator to take him out of exile, since before he has received the revelation from above—that he is in exile, controlled by the nations of the world, called “will to receive in order to receive.” Thus, he had no deficiency that the Creator could fill, meaning to lead him out of exile. It therefore follows that the Creator has given him the Kli [vessel], meaning the deficiency, and then He has given him the light, and both the light and the Kli come from above.

By this we can interpret what we asked about what the holy Zohar says to Israel when they had sinned, “The Creator said, ‘And I will chastise you, to go into exile. And if you say that I will leave you, I, too, am with you.’” We asked, “How could it be that the Creator came out from the land abroad, to exile, since ‘the whole earth is full of His glory,’ so how can it be said that He is going out?” We also asked, “What the punishment of going to exile adds to us, since everything the Creator does, He does only for man’s favor, so what does man gain by going to exile under the rule of the nations of the world?”

According to what we explained above, it follows that saying, “The whole earth is full of His glory,” comes to teach us that from the perspective of the Creator there are no changes in the world. Rather, it is as it is written, “You are before the world was created, and You are after the world was created.” Thus, all the changes are from the perspective of the qualification of the receivers. That is, to the extent that they can attribute their work only to bestow upon the Creator, to that extent the Tzimtzum [restriction] is removed, and the light that is hidden for the lower ones is revealed, and by this the lower ones receive the delight and pleasure.

This is regarded as the people of Israel being in the land, when we feel that the Creator is the land of Israel. That is, since the people of Israel is in the land of Israel, the Creator is named after the action of providing Himself to the creatures so they will recognize and know Him when they are fit for it. If they sin and may blemish, meaning receive upper abundance and pass it on to the Klipot, which are self-love, then He must be “taken out” from the land of Israel, meaning that the Tzimtzum rises once more and the light departs.

This is regarded as leaving the land, which is the place of the kingdom of heaven, called Shechina, and going out to exile under the rule of the nations of the world.

The correction of going out to exile is 1) that first, they will not spoil the abundance. 2) By being in exile, the Creator does not leave them in exile, as we explained above that sometimes a person is in exile but does not know that it is exile, that one must run from that place, meaning from the state where he is and receives nourishment, as that place is called “self-love.” Rather, it is to the contrary, he suffers only because he cannot satisfy what the nations of the world require of him, since they control him, meaning he cannot satisfy all the pertaining to self-love.

This is why the holy Zohar says, “If I expel you from the land, bears might charge you in the field, or wild wolves or murderers could obliterate you from the world.” That is, they will remove you completely from the spiritual world and you will remain only in the corporeal world, called “self-love.”

Therefore, in order not to be lost in the exile, the Creator, too, goes out to exile with them. That is, He appears to them in a form of exile. That is, the Creator is called “His name,” after the work He does. Since now He gives them exile, meaning that they feel they are in exile, this is regarded as the Creator being out in exile with them. He gives them the sensation of exile so they will not be lost in the exile altogether by not feeling that they have been expelled from the land and that now they are under the rule of the nations of the world.

Now we will understand what we asked, “What is the correction of being expelled from the land?” 1) That they will not spoil what they have attained. This is regarded as knowing his Master and intending to rebel. It means that he knows his Master but cannot be in a state of only to bestow. 2) By being in exile they will feel the need to be only in a state of bestowal, by which they will be rewarded with Dvekut with the Creator. Thus, the suffering of exile will reform them. And we should interpret what we asked, “What does it mean that the Creator went out to exile?” that since the Creator is giving them the taste of exile, it is considered that the Creator has come out from the good and pleasant land, giving them, which is to their benefit.

Reader: We will now move to a lesson from June 2002.

M. Laitman: (40:43) We've read in Volume 2 of Rungs of the Ladder, portion Bechukotai, page 157, "The Creator and Israel Went into Exile." Who goes to exile? The Creator, Israel — it turns out to be the same. Vessels that man was created with, that is, man's entire essence, the will to receive, these vessels are opposite to the Creator. And according to the law of equivalence of form, because the Creator wants to bring man closer, then He’s revealed to him only to the extent that the person is similar to Him. That's why he's called Adam, human, Adam from Edameh la Elyon, be like the Creator. If a person is still in a state where he's not with correct desires, in equivalence of form, his desires are then considered opposite to the Creator. They can be opposite to the Creator, but if the person yearns for adhesion with the Creator, that is already called Israel, Yashar El, straight towards the Creator. And indeed, Israel is called a degree of equivalence of form. And then, if he reached equivalence of form with the Creator, similar to Him, then he's called Israel. And accordingly, the Creator is revealed to him. Then it means that two have emerged from exile. The person has emerged from the exile from his uncorrected vessels, desires which are opposite to the Creator, and the Creator emerged from the exile, being revealed towards man to that extent. And if the person is still with some desires which are in exile, then to that extent the Creator is hidden from him. The degrees of revelation or concealment of the Creator towards the person are called Olamot, worlds, from the word Ha'alama, or disappearance. According to the corrected desires, the Creator is revealed. According to still corrupted desires, the Creator is concealed. And so this determines where a person is with respect to the Creator, in relation to the Creator, on what degree, what degree. In general, there are 620 desires in man, meaning from him through to the Creator, there are 620 actions he needs to perform on his desires, to correct them and to fill them with the presence of the Creator. And by that, he emerges from the exile, acquiring the desire of Israel, the land of Israel. He enters the land of Israel, that's written, and he lives in it, living in the place, as it is written, but the Creator is always there. And that is all. Yes. In the land of Israel, there live a people called Jews who are united with all these desires, with the Creator. And outside of the land, abroad, live the Gentiles, the nations of the world, who have desires scattered over all other passions and desires except the Creator, the direction of the Creator. Meaning that if a person's desires, his 620 desires are aimed towards himself, they're called the nations of the world. To the extent that he corrects them so as to bestow upon the Creator, then each and every desire turns from a Gentile to a Jew, a Ger, as Gentile from the Gentiles it is called, from nation from the nations. And so he reaches unity with the Creator. That is all, no? What did he say? Any questions, please.

Question (Petah Tikva Center): (45:12) He's asking here in the article, in the beginning, how could it be that the Creator also went out to exile with Israel? And then he replies that He simply appears to them in the form of exile. That's the answer to the question. What does it mean that He appears in a form of exile? He only appears as the Good Who Does Good.

M. Laitman: The purpose of creation, from the Creator's perspective, is to bring man to the best, the good and best state. That is the Creator's degree. And for a person to reach that state, he needs to want it. To want it, he needs to be opposite of that state, and to gradually discover that he's opposite to it, and how bad that is, and if there is a desire for it, how good that would be. And all these actions on the opposite desire, on the good desire, all these actions, the light, the light does it. The Creator does it. And it's not upon the person himself to do. What is up to the person is to discover his current state that he's in each time, and from the state he is in, to yearn for a state that is closer to the Creator by one degree. That is all. Meaning, to determine the orientation of the desire, the orientation of the yearning. That is called intention. Intention, Kavana, is from the word Lechaven, to aim, to determine the direction towards which I want to advance. What are your intentions? Meaning, where do you want to advance towards? Where do you want to reach? What is your goal, objective? Yes, that is called Kavana, intention. So, a person needs to determine only that. All other things are done by the Creator. The light corrects the vessels, if necessary, it corrupts them, corrects them, fills them, empties them — the expansion and departure of the light builds the vessel. Yes, the light does everything. The vessel has only this point of awareness, to know what state it is in and where it wants to go. In whatever state it is in, it needs to come to know the evil of that state, and whatever state it wants to get to, what's the direction then, right? What is the intention? What is the next desirable place, destination rather. That is all. So, to bring a person through all these states to the final, ultimate state where he has a great big vessel, meaning a truly great desire for a state where he's with the Creator — for that, the Creator has to take the person through all sorts of states. And throughout these states, the person actually learns the difference between the state of the Creator and the state that is opposite of that, or between lights and vessels, between light and darkness. That's all of it. Because only from a thing and its opposite, it becomes possible to learn something about the thing and about its opposite, and about both. How can that be done? The Creator does it. The person only needs to feel and to become aware of where he's in, where he is, what he's in rather. How does the Creator do it? He works on the person in the darkness, in the light, in exile, and also during the time of redemption. In all states, He comes and does everything. "I, the Lord, am with them in their defilement." Yes, He descends with them to exile. He makes the exile, and descends with them to teach them about the exile. I draw them from exile to redemption by showing them that the exile is bad, so they want to emerge from it; and when they want to emerge from it, to the extent that they do, I bring them out, and so on. That's it.

M. Laitman: (49:40) So, of course all things are done by the Creator, and the person only needs to determine his attitude towards it: to accept things as they are, on the one hand, as they are, on the one hand, and, on the other hand, to come to a state where he is grateful for the very worst thing as he is for the best thing. Because he connects to the goal, and the goal is important to him, and he knows, he understands, how the state he's currently in is crucial for the sake of reaching that goal, and there are no other states. The very worst states are crucial in order to reach the goal. It cannot be that there is some state that is redundant, but he needs to come to understand it and to agree with it, and he needs to want to be in that state because of the goal. But since this is not what the Creator desires, being disconnected from Him, one needs to prefer a state that is closer — and not because I feel bad about it and it will be better for me to get closer. You understand? These are the discernments that a person needs to gradually discern and to gather, and with them he reaches the goal. In each and every state, he needs to recognize the evil. He needs to know what's bad for me, then what's bad for Him, for the Creator, and then, from the side of the goal, this state is good for me, but from the perspective of the purpose of creation, it's not good for the Creator. Because the Creator determines that adhesion to Him is the goal, meaning that it will be in order to bestow, that advancement will be in order to bestow. Until a person reaches that, he goes through many states. We call this the left line and the right line, conception, nursing, Mochin in vessels, conception, nursing and Mochin in lights, yes.

Question (Petah Tikva Center): (51:57) The processes that a person goes through are before the barrier here?

M. Laitman: No, these processes we're talking about are after the barrier. Before the barrier, also, of course, not as specific and refined as after the barrier, but also prior to the barrier you have all sorts of corresponding states. Of course, the person doesn't exactly distinguish it, he doesn't exactly understand what he's in, but he has to go through them. This confusion, helplessness — those push him to connect to the Creator. It promotes him. Before the barrier, there aren't many clear discernments. Still, we're under either double concealment or regular concealment. It is darkness, it is still darkness.

Question (Petah Tikva Center): (53:03) So a state of regular concealment also, there's no discernment? You said there's some stage there.

M. Laitman: No. Illuminations come to the person prior to the barrier, where he certainly comes to feel and understand, and he derives some discernments by himself, and he advances. We can see it. It's a path that takes, let's say, ten years, so it's not a laughing matter. A person goes through it, and he understands how he becomes more understanding, smarter, he distinguishes more, and he knows this. All these discernments, he needs them later. It's not just the time being wasted for no reason. This period takes years, and this is because the person then needs to work with the revelation of the face above the barrier, with all these discernments. He takes all these lacks, which are called mistakes and malicious actions, and he works with them. Now he sees what states he was in. Now that he's in malice and error, he doesn't distinguish, he doesn't see it as malice and error — only later, after the barrier. For now he's like a baby, like a child; consciousness is very limited.

M. Laitman: (54:43) By what can a person determine what state he's in? A person doesn't determine the state. Determining the states — he can see what state he's in. It's not that he's master of the state; he's in the state that the Creator arranged for him, and now he simply discerns what state he's in. Yes, he measures it, yes, evaluates it.

Student: But with respect to what, in that state, still, how can he assess his state?

M. Laitman: With respect to what does he assess his state? Towards the same measure to which the Creator is revealed to him. Let's say I feel bad, and I'm immersed in that. I feel bad, bad, bad, I have nothing in life, who am I, what am I? Like that, yes, bad, all right. Then I remember that, yes, I feel bad, but still, I'm in some process, and this process is a purposeful, goal-oriented process, and that badness that I'm in has some purpose to it. And then, when I move from that bad, there's some learning from that bad, and I gain the recognition of the good. And from that bad, I come to understand more, I can distinguish better, I can later, when I go into the good, recognize that evil and talk about it from the other side. The more these states are opposite, contrasting, then the more I will understand; this confusion that comes each time brings more understanding later. Meaning, how do I determine where I am, how I am? It's to the extent that the Creator reveals to me — is revealed to me, rather, opposite that state I’m in. That's all. If He's revealed to me a bit more, then alongside that badness, I open Shamati, let's say, and I begin to see from it that, I begin to see my evil, that it's not so evil, it's simply something on the path. I need to go through it, there's a reason to it. So that evil is not so evil anymore. It's bad as I feel it to be, but it's not bad for the sake of advancement. I build a home, a house, I brought a truck full of bricks, I need to bring it up to the tenth floor. Well, it is work, but by this I build. So you either look at the work being very hard, or at what will come of it. If you look at the goal, then lifting those bricks, bringing them up, it's not so bad. And if you look at the state, the state — I now need to carry bricks, I'm just a worker, I'm not the landlord, I won't get anything out of it, then, of course, it's hard.

Question (Petah Tikva Center): (58:02) But it's like the perspective depends on us, but it's actually not dependent on us.

M. Laitman: The perspective doesn't depend on us. If the Creator is revealed, then we are, of course, in good, yes, and we can justify Him; and if He's not revealed, then we're in evil, and we curse Him of course. What does it mean to curse Him? We curse the state. Now, what does depend on us? What depends on us is the rate of advancement, that is one thing. And other than this rate of progress, the direction also depends on us, but the direction is also the pace. It's written, "the Creator places one's hand on the good fate," and He says, choose this. And let's say a person doesn't want to choose it. Yes? Let's say, this friend. He was told, come study, and he prevaricates — you can wait a week or two, he's young, of course, he's not even married yet. So maybe I'll come when I'm thirty let's say, at least, so all the good times will pass, and then I will, yes. Meaning, he didn't become stronger. A few years pass. This means that he either chose the pace, or he chose to get stronger, or he chose the direction. How do we measure it?

Student: What did he choose?

M. Laitman: (59:32) He chose not to go for it. We need to see. You can say anything about anything, but a person is either given an opportunity or not. The Kabbalists tell us, and this is hidden from us — they tell us, the Kabbalists, that when you are alive, it's as if you're always free. But you should know that you're free only in one thing, in other things, no. Only the purpose, only in what relates to the purpose of creation, connection to the Creator. In the connection to the Creator, you have freedom. There the Creator says, come close to Me, and if you don't get closer, then that is your choice. In all other things, let's say yes, I eat ice cream, I eat bubble gum, I go to a soccer game or I go to sleep, I do this or whatever it may be. I'm a criminal or a thief or a righteous professor or doctor. It doesn't matter, yes? You don't choose any of that. You choose only in one thing, connection to the Creator. Because only the Creator and the created being exist in reality, and it's only towards Him. Towards Him this reality is open to you; that lane towards Him is open. You want to advance, you don't want to, don’t. The rate of progress depends on you. And if you turn to another direction — there is one direction, but you have 359 other openings except for that one, so to speak, seemingly. You don't choose there. If you choose not the direction towards the Creator, but one of the 360 — if you choose one of the other 359 — there you have no choice, actually, you're not choosing anything. If it's not that direction, it's not your choice, you can't choose. You'll be thrown into various states, so that you get confused there and you do something like this, like that, and again you'll come to this choice. You don't want again? Well, you're welcome, go and spin around until you reach it again. So you're like a dial, right? Like the hand of the clock. You're being offered this again — do you want to go in that direction, yes or no? Then spin around again and again and again. So we see indeed — not now, but we see later, that the choice is in this. This is where choice exists, the only place where choice exists. And only for that choice, that point of choice, the whole of reality was created. Because otherwise, if nothing depended on man, then why bring the person through all these states to the end of correction? The states are not important, the states a person goes through. You could say the states where he's — the states he's brought through, he's given a blow, then candy, then another blow, then another lollipop. Yes? No. The blows and the lollipops, they don't build a vessel in the person. His reinforcement towards the goal each time, that builds the vessel, that is the vessel, that is your intention. Not the blows, not Malchut, nor Keter builds the vessel. The intention, that you here seemingly determined, let's say seemingly — that is the vessel. Therefore, I have no... I don't have much to say about free choice, no words, but it's not a laughing matter. Indeed, this is the only thing in which free choice applies. You can see how the whole world spins and what they're doing. We want peace, we want growth, we... nothing will help. Looking in the wrong directions, just making everything complicated, it costs a lot of money, blood, and nothing helps. The whole world, this is how it is.

M. Laitman: (01:03:56) You can see how much a person, how much the world needs to develop, how much it needs to go through to ultimately reach the decision that development can only be in one direction, instead of all the science, technology, medicine, and culture, and education, whatever you want. All these things, their development is simply a mistake. We made a mistake, we followed all of our urges and inclinations and developed all sorts of things which are completely unnecessary. Although it may appear wonderful, and it fulfills us. These are the shells. We could have lived in caves, connected to the Creator, and we would have been happy, delighted, because why does it matter where to live? But again, the point of choice, the point of choice, the direction towards the Creator that He awakens in me — I need to grow stronger in that. The hand spins across all the 360 targets, let's say, and if at one time it hits the direction of the Creator, I need to press the pedal; I need to get out of this. If not, then I begin to spin around this cycle again. Inner reinforcement, that is the books and the authors, but that does not suffice. It's not enough. Although I see that there are many people who are like that: books, authors, there are many people, Orthodox Jews specifically, yes. The Creator arranges for them; the Creator arranges this for them. They don't... well, they are truly frustrated that they have no inner work, and I have nothing to offer them, but somehow they advance. You can't say that they're not advancing. They advance and they learn a lot, and they think, and they think correctly, and they hear, I hope they're listening to me right now, and they know us very well by hearing all the time; they know our system very well, they know us very well. And they have this understanding of what the true work, the true service of the Creator is, that Kabbalah is the work of the Creator, that outside of Kabbalah it's impossible to do. It may be that these boundaries are a bit...

Student: (asking about the Chabad group) Many small cells studying?

M. Laitman: No, no, no. If I'm speaking about many groups scattered here or there — this is for now, these are individuals: five here, ten there, one here, two over there, individuals which have this inclination from themselves, from within, to get close to the Creator, to get to the purpose of life. But as to the general population, I don't know at all. And also, we talked now, we spoke to Sharon, I've been here since two, for two hours, I don't know what to say. This... we need to look for how to, we need to find how to explain to the general population that this is worthwhile. If a person has no inner urge, an inner lack, we need to awaken that urge, and I don't know how — through the good, through the bad. Baal HaSulam writes that it's a mystery how to do it. I sent you this, by the way, an email, and I shortened it a bit, but I think it… yes, it's here, I think. This, I don't know: from bad things, good things. He writes there also, on the one hand, to show him the great abundance, but on the other hand, you're facing a third world war. It's not a problem only for Israel — we're faced with much greater danger; the whole world is rolling towards that, very, very powerfully, very quickly. Well, we need to try; we'll succeed somehow, yes.

Question (Petah Tikva Center): (01:09:05) These are states of choice. Is a person aware of it?

M. Laitman: A person doesn't know that he's in a state of choice. He needs to believe, each time that he remembers the fact that he's in a state of choice. If I don't remember it, then how does it help me whether I mean it or not? Right. That's it. But accustoming oneself — I have to make around me all kinds of reminders that will help me constantly remember that I can add a little bit of myself now, and in which direction. That's it. Then, from three to five years, for sure. I'm still certain that what they wrote is possible. But there has to be a system that is very, very kind of tight to me, close to me, so I can constantly awaken to the goal. But I think it's still... today, it's becoming more and more... they wrote it then, in the Gemara, but they actually meant our time. It's written that everything that was written was written for the days of the Messiah.

Student: For the last generation.

M. Laitman: For the last generation, yes. Because before the last generation, there's nothing to write. Only a chosen few rise to it, and for them, it's a different teaching, a different Torah. They're pulled from above. Everything that Moses wrote, and in general, all the holy books, are written for our generation. So I hope that, yes, from three to five years, as they wrote. And indeed, I think that time is really growing much shorter for beginners. Today, people grasp things that — what — after two or three years I didn't get, what people here get and feel and understand after a month.

Question (Petah Tikva Center): (01:11:40) Does it have to do with perception, with reaching an attainment of this? What does it mean?

M. Laitman: No, it has to do with development. What do you mean? I look at those sitting — the ones over there in the back. They have a sensitivity to the matter that I didn't have after two years of learning. I'm certain. I remember it. I can measure it. I can measure me, them, and me then.

Student: You can be with that sensitivity for ten years, if not...

M. Laitman: I'm talking about one discernment, the fact that Tzion can sit here, sit for another twenty years the way he's sitting now. True, it's up to him. But now, in the meantime, the understanding, the perception — and he has what I had after two years. I'm serious. It's a wonder. I'm surprised about that. It's something that...

Question (Petah Tikva Center): (01:12:36) Could it be that our problem is to bring forth the people? Our message to the people is that we ourselves don't feel them?

M. Laitman: We don't feel the regular people. How can I feel them? How can I feel? It's a different perception of the world, a perception of life, a perception of reality.

Student: But it comes from some form of disconnection. I hear from people that say, yeah, I have this feeling. It's okay. It's not too bad.

M. Laitman: Here with us?

Student: Yes. Not that it touches us, but I receive this feeling. Maybe it's a true disconnection from not being able to...

M. Laitman: No, I don't know. I don't think so. Also, Rabash also listened to the news every hour, for two minutes, or just the beginning of the news. Afterwards, he wasn't interested. Commentary is already irrelevant. But the bottom line, what's happening? This, he listened to. I would always watch the time. In exactly one hour, I would open it, and he would listen. Open the radio. In order to be involved with the public, in order to update himself. Through it, he would get the sorrow of the public, the collective. So, it's not like we're not updated. We don't slight it, belittle it, but our approach to what is happening is different. Our approach to what is happening is that it's a sign for us that we have to solve the problem in the way that we believe is the solution. What is outside, I don't know what solutions they have. I don't think they have any solutions. But what they hear is simply... they regret it, and even... they don't even regret it. I see that five minutes later on television you have entertainment and a movie about, I don't know what, one of these series, and the series… what is this about? We are in sorrow, and they're not, and it's the other way around. We have a purposeful approach. What's to be sorry about? I regret, not that it's done; I regret that it's happening to the public and it still doesn't lead to the recognition of evil. Where is the evil? It's not in the terrorism and the terror act. It's in that our internal state is causing that terror act. So this is what I regret. Now, how to find a way to the public to explain to them that the evil is in them, and this is why the external evil is happening, because all the things expand from within outwards; this, I don't know. If you have a solution, please. I don't know how to approach it. Yesterday someone came and said, I heard at the synagogue that you are moving away from the Torah. I told him, I'm not moving away from the Torah. I was always opposite from the Torah, because it's written, "the view of Torah is opposite from the view of landlords." I'm the opposite from it. I'm not retreating from it. Now they are discovering that I'm not quite with them. He thought he would hurt me or something by that. He had a question. No, no way. It's true. For me, the Torah is something else. It's a means to become better and lead to correction, both internal and external. For them, the Torah is only external. We will do something external, and then what? We see the outcome. No, no, no, no, no. This is just nothing, from some external group.

Question (Petah Tikva Center): (01:16:56) If we're saying that the world exists in the form of a pyramid, why do we have to care for the general folk altogether?

M. Laitman: Why should we have to...? Why should we have to care about the people if the world is a pyramid? We are at the top. We have to make a connection with the Creator, and the rest of them stay the way they are. And according to the deficiency that the Creator gave them, like He gave it to us, they'll join us, and yearn, and gradually reach from the bottom to the top and to Him, right? The thing is this. We need to learn, either from the Introduction to the Study of the Ten Sefirot or from what we learn in general. Advancement is not from a person's... from within a person's vessel. The person's vessel is called existence from absence. Meaning my self, my ego. I cannot receive in it the revelation of Godliness, connection with the Creator, adhesion in my own being, because my own being is from absence. But if I make a restriction on myself, this is called, it's more than necessary, I don't need, and necessity is called zero. And I work, as it's written there, for the sake of the world, meaning I connect with the rest of the souls. And then those stony hearts, which are the rest of the souls, to me, they are not the stony hearts, because when I annul myself before them, to me, they become the first nine. In them, I receive the light. Understand? When I added the deficiencies of all the other souls to me, they become to me a vessel to receive the light, and my own vessel, until the end of correction is disqualified from receiving the light. What is until the end of correction? Until I have corrected, connected to myself these 600,000 minus one stony hearts — I've connected myself, I annul myself and work for them, as it's called, love your friend as yourself. I receive in them the revelation of Godliness. This is…it's called above me, meaning above my will to receive in the world of Atzilut, incorporation with Galgalta ve Eynaim, where bestowal upon everyone is called Galgalta ve Eynaim. After that, it does something and corrects my personal stony heart in which I receive, together with all the other souls that I brought to Him. I receive something, I don't know what it is. Yechida, I don't know what it is. And then I'm equal to this whole vessel that He created, and all the light that's in there, which is the Creator, is mine. It turns out that without thinking about the public and observing the rule of Torah, which is "love your friend as yourself," I cannot reach adhesion. It's a means to connect to the rest of the souls in order to be in adhesion with the Creator to the extent that I'm connected. It doesn't mean that I give them all bread, like social security or whatever. I'm talking about internal correction. If I don't cause it, I'm not approaching Him. And to the extent that I bring them closer and I bring them progress, that's my advancement. It's the same. This is why it's called, it's the great rule of the Torah. It's very hard to reach it, it's very hard to understand it, to agree with it. But afterwards, when you see it, believe me, you don't see any contradiction. And you see how simple it is. But they are not accepted by the heart.

Question (Petah Tikva Center): (01:21:26) It's still internal work; meaning we need them to be my tools for work.

M. Laitman: In other words, the whole world is built for me so I would do good things to it, bring it corrections, right? How can we separate ourselves from it? Of course, it would be much better if we could. Look at the great group we have. Forget about dissemination, we don't care what's happening on the outside. Let the whole world explode, blow up. We have each other, we have connection, we have what we have, we'll focus and concentrate inside. It's impossible, it's against the direction. That's why those who are simply sitting and studying and don't want to think about others, and think he's righteous, he's connected to the Creator, he's doing some work, he's focusing inside — or whether he's studying TES, the Study of the Ten Sefirot, never mind — he is not at all in the direction. He is not in the direction, in the right direction. There's no choice. This is why somehow, as much as possible, as much as it is permitted to him from above, we have to think about it. And all those confusions, we need to go through them, that we don't know, and we do try. This is why I place dissemination at the head of everything, at the top of everything. Can we do anything without it? And what are we doing? What groups? Who's there that you can say, or maybe those who are there, it's enough, what do you need? What will you have, another group, another two? In two years, another hundred people? What's happening? It doesn't matter what is happening. As a result, I have to be in this direction. Because this, and walking toward the Creator, is the same direction.

Question (Petah Tikva Center): (01:24:05) These two things — dissemination, these people — is it internal work, is it kind of like the restriction? It seems like two different things. How can you unite between them?

M. Laitman: Inner work is my own personal work in relation to the Creator. External work, which is for the sake of the collective, the public, is outwards, not inwards, directed towards me, inside of me, but outside of me. Two things that are seemingly different, of course. So what? How can they be together? If I don't bestow upon the public, I cannot grow. Sit with the books, you'll see that you will become degenerate, stagnant. It won't work. Let's stop everything we do outwards. You'll see that in a week — what will happen with us? We don't need any movies for ourselves, any books. Why do we need all that? Let's close all the departments, right? Studying, and meals, our own meals. We can have a meal every evening, every morning, but no dissemination. We'll erase it. And you'll see after a month what boredom there will be here, because you're not expressing your desire for Godliness unless you act towards expansion.

Question (Petah Tikva Center): (01:25:43) So actually, now we don't need to think how to connect to those souls inwards.

M. Laitman: Now we don't know how to connect to the souls, how to make it so I am working for them. This is still far from me. I'm not in order to bestow, right? And I'm thinking, how do I make them happy, et cetera. I have a general task that I do, and that I know that without this, it'll be bad. In this simple way, I'm offering them my solution. But afterwards, when a person crosses the barrier and he has a connection with the souls and with the Creator, then his work is really in this way: that he relates to all the other souls gradually as to parts of himself. And then he causes them correction by being incorporated in them. And thanks to them, he receives what he receives in their vessels. This is called rising up and approaching the Creator. This is why the rule, "love your friend as yourself." What is the rule? It's a general rule by which you reach the purpose of creation. Yes.

Question (Petah Tikva Center): (01:27:00) There's a question that comes up even in the first lesson of beginners. How could there be 600,000 souls? And we also call "souls" the people that are working, from before, when we say those...

M. Laitman: It doesn't matter. Any person in this world has a spiritual part that still perhaps doesn't manifest itself. You have the point in the heart, but it's in him. It's still concealed. Still concealed. So what are you asking? Now, how is it divided? It's divided into billions. So what? We learned that in the beginning, there were only seven Sefirot of Adam HaRishon that broke. True, ten Sefirot, never mind. Afterwards, you count it as 600,000, never mind how. But this is the demolition in the first breaking. This is how we counted. Afterwards you have Cain and Abel. You have the generation of the flood, the generation of Babylon. These are all spiritual degrees in which the breaking continued more, and more, and more, just like in the world of Nekudim. We don't count how many it really is. We take it in general, the parts of the breaking. But actually, there too, the breakings were in a chain until you have to come in a chain to a place like this world, meaning the very last degree. This means that everything broke. So, when you come to that, you have billions over billions of discernments. You could say, well, true, but let's say in ten years, we won't have seven billion like today; we'll have eight billion. From where do we take more souls? These discernments keep dividing all the time. Even in the same person, they keep dividing. We just don't understand. Our body is in an ocean of these discernments, desires, these tiny pieces. So, our body determines nothing. Our vessel keeps dividing and connecting to all the others. We simply cannot perceive that picture, so we're seeing as if we have a permanent part, a soul, and we constantly correct it. We don't understand that every correction is a new soul, a new vessel.

Question (Petah Tikva Center): (01:29:51) Is there any room to check or ask why specifically this person came to me, or why this quality is being revealed to me? Is there any place to ask about it?

M. Laitman: There's room to ask, but there's no room to answer before you reach the world of Atzilut, where it's determined. Answering means to reveal to you, but you don't have the vessels to perceive this. For this, you need to know your connection with the rest of the parts, the rest of the souls. Why I'm like this, he's like that, and what happens between us, et cetera. He writes things like — the ARI wrote in the Gate of Incarnations a little bit. For now, it's just a story. What can we understand from this? But to begin to reveal it — look at how he wrote it. Did he write it in the language of Kabbalah? It's all a story. So, what did he write before that? NRHY, ten Sefirot…just a general introduction, and then he writes it like a history story. He had this Rabbi, he had these disciples, and you know why it's connected to him? Because he had an incarnation where he was Moshe there, Yaakov here. Is this the way for Kabbalists to talk, the way Chaim Vital expressed it? Because there's no other language by which you can express it. You have to be at least in the ZON of Atzilut to be speaking about such things.

Question (Petah Tikva Center): (01:31:27) It seems like the situation is clear, and that it's satisfying — it's simply a mistake.

M. Laitman: I don't know what you're saying, but okay. What do you mean, the situation satisfies?

Student: When it's discovered, everyone laughs, and it happens to everyone probably. But when there's a certain situation where a person stumbles upon a state, he identifies that state, and...

M. Laitman: I never make any calculations with the souls, because I have some sort of calculations with you from several lives back, so we are together now, and I'm suffering with you. Why? Because in a previous life I hit you, so now I have to come here and teach you, yeah?

Student: Not that kind of calculation.

M. Laitman: So what? No, he writes in this way, the ARI, in the Gate of Incarnations.

Student: The ARI is okay, but it's clear that it's not the state of the ARI. But a person goes through a certain lesson, a situation, a state, between a Creator and a created being, okay? And he came to a state where it's clear that now this is being revealed here and now because of this and that, because this is what I should have learned now. And that satisfies us.

M. Laitman: I don't make these calculations. Why go back to the past? Those who turn to the past, it's like, it becomes a pillar of salt.

Student: Not the past, I'm not talking about the past.

M. Laitman: I have to think from this moment onwards, where my eyes are looking. In the right direction, good, that's it. Why do I care about... really, I'm forbidden to think about what happened a minute ago. It doesn't add anything to me. It only confuses me. How do I know? At this minute, I receive the situation. That situation is from above, not a result of the previous moment. Not a result of the previous moment, I'm telling you. Look at all those guys in the last bench. They all became... they're all criminals. They did things that — you want me to tell you about each of them? I can. Not a good idea. We said that we're not going into the past. But what they did, never mind — look where it brought them. What connection is there between what Tzion did before and the poor guy now sitting here?

Student: And what he's going to... in the future, he's going to suffer.

M. Laitman: And what he's destined to suffer, yeah. There's no connection. So why make all these calculations? It's folly for a person to come and say, I did this, and this and that, and this is why it's happening. Who told you to get this? What did you read? This is a result of this, and this is a result of that. Where is there such a book?

Student: No, it doesn't relate to the question.

M. Laitman: So the healthy approach is only to look ahead, forward, and to take everything as separate. I have to add this to my connection with the Creator, add this to my connection with the Creator, and that's it. Everything separate. That's the best. It's very simple. You don't need all these calculations. He has given me that state, great, in it, I'm connected to you. Another state, great, I'm connected to you in this as well. Very simple. Forget about all the other calculations. Live easy.

Question (Petah Tikva Center): (01:35:17) It's not calculations, that's the question. Not that it comes to make a calculation. I'm going to check now —

M. Laitman: The fact that all kinds of thoughts come to me.

Student: And now that it's clear what it was for.

M. Laitman: It's not clear.

Student: So if it's not clear, then it's my mistake; that's my question. So, it's simply a diversion here.

M. Laitman: We think that there's a connection between things. We just imagine it. Well?

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

Reader: We'll move to the next part of the lesson, and before that, we'll sing a song together.

Song: (01:42:03)

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