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

Daily Morning Lesson: September 22, 2025

Part 1: Recorded lesson - Sep 31, 2007

Rabash. 879. Good Writing and Signing

Reader: Hello, in the first part of the lesson, we're going to watch a lesson from August 31st, 2007, Rabash, article 879, “Good Writing and Signing,” page 2049.

Reading: (00:59) Rabash. 879. Good Writing and Signing

We see that a person does not need to write the letter he wants to write to his friend by himself, whether it is to let him know something or to ask him for something. It is enough if a person signs the letter for it to be considered that it is true and that he is its sender.

M. Laitman: It all depends on signing, who signs.

Reading: (01:18) Rabash. 879. Good Writing and Signing

It is likewise to the contrary: If a person writes the letter by himself but another person signed his letter, that letter is not evidence that the letter is true, although he recognizes his friend’s handwriting.

In the work of the Creator, writing means black on white. This means that what a person does in Torah and Mitzvot [commandments] means that he engraves it in his heart,

M. Laitman: The heart means man's desires. Everything a person goes through in his desires, this means that it's going through his heart. But it's written in his heart. It's happening in his heart. But for him to write it means he has to work with his own desires. And how? With the screens. If our desires are all in order to receive, and we're just impressed by what we go through, we just feel it and we go through it.

What does it mean when a person writes it? It means that he manages his desires, how he wants them to work towards what he feels. And so we understand that if a person just goes through life and gets an impression from what he feels in life, it's not him writing it. It's not his words or his letters. It's just an impression of the will to receive that was created, which is not his, and the events and occurrences it goes through, which is not his. And so all of that doesn't belong, it's not considered to belong to the person at all. It's just some sensitive creature that feels the events it's going through. However, writing on one's heart, on one's desires, is if a person can enter those desires, the desires themselves we cannot change them, their impression we also can't change, however, if we change their intention, how we use them, that's the one thing that we can interfere with. And by that, the writing here means something totally different, and it's all on our account. Like we learn that the vessel, the light in the vessel, the light and the desire come from above, and only the screens, the intentions - for whom do I receive, what for, to whom, through my reception who do I want to bestow to? - that actually is the place where a person can add on his own. And finding this place, that's our free choice. Doing something about it, adding our intention here, that's our only free action. And Rosh Hashanah [the head of the year] represents man's ability to do that. It represents a new beginning where man is made here out of just any creature who just feels how life happens to it.

Reading: (04:37) Rabash. 879. Good Writing and Signing

In the work of the Creator, writing means black on white. This means that what a person does in Torah and Mitzvot [commandments] means that he engraves it in his heart, meaning that the good deeds that one does are written down.

We want the writing to be for the best, meaning good deeds. Also, the signing is the intention that testifies to the letter itself, meaning that the aim testifies whose Mitzvot he is observing, whether his intention in observing the Mitzvot is for the sake of the Creator or not.

It follows that the writing, meaning the Mitzvot and good deeds, is called “good writing,” namely that it could be the opposite, that he does bad deeds. It follows that first there must be good deeds, which are observance of Torah and Mitzvot in utter simplicity.

Afterward comes the matter of the intention, called “aiming” that everything will be for the sake of the Creator, for without attention, one does not know for whom and for whose purpose he observes Torah and Mitzvot. It is possible that his entire aim is not for the sake of the Creator. This is why we say “Good writing and signing,” meaning that first there must be an act, called “body,” and then an intention, called a “soul.”

M. Laitman: (06:17) In other words, that's our entire work that we are discussing in spirituality, that we have a point in the heart which begins to awaken in a person with the question, what is the point in my life, what do I live for, what's my purpose? And when a person through that point comes to a place where he can begin developing that point, which is where Kabbalah is studied, like Baal HaSulam writes at the end of the introduction to TES, item 155, that by studying the wisdom of Kabbalah, a special light comes to a person from above, which fills his soul in the world of Ein Sof, and it shines on him from there from afar as surrounding light, and it attracts him to that place, to the root from which his soul originates. And then the point in the heart begins to awaken, to grow, to inflate, and then a person begins to feel all kinds of desires in it, as it is truly made up of 613 desires. And when he begins to feel that inner complexity inside the point in the heart, then he begins to have a relation to this. How will I relate to each and every desire? How will I aim all the desires together? How they emerge, each one in a different size, and how much of them have been revealed out of the 613, and how much haven't? All of those desires are with an intention towards the Creator, either to receive pleasure from Him or to bestow to Him, and so a person has to sort it out and decide how he wants to use his desires. If he still uses them the way they are, then he is still in what we call Klipa [shell], receiving in order to bestow, sorry, bestowing in order to receive, meaning he wants to reach the Creator, he wants to be in the study and in the progress, but it's still all for self-gain. That's how we begin. It's also how we're born in this world. As it says, “man is born a wild ass,” meaning that we are all born in the will to receive with an intention to receive for itself only. But when one becomes incorporated with the group and with the study, he begins to get an impression from the study and from the group that it's worthwhile to achieve a different kind of intention, an intention of bestowal, because that changes his action from receiving to bestowing, and if his actions will be to bestow, by that he will resemble the Creator, the upper force, and according to this this match, to this resemblance, he will feel Him and get closer to Him. This means that he got closer to the root of his soul, to where his soul is, because one's soul is a part of God above. And it turns out that by the study, each time he receives the light of Ein Sof, the light that fills the soul in Ein Sof, and he attracts it to his state in this world, and that this is called, “I created the evil inclination,” the 613 desires. “I created the Torah as a spice,” meaning the wisdom of Kabbalah, that by this, the light comes from above and reforms the person, returns his soul to its root. And all of this happens when he writes the correct letters, the correct words. Meaning, he tries with the right intentions to have them during the study, so the light would shine on him and correct him. That's really the only intention. I don't know exactly how it's working. He doesn't know what desires are corrected and by which lights. He simply wants the light of Torah to come and correct him. And the correction of the desire from the intention to receive for himself, the egoistic intention to derive pleasure, to the intention for spirituality, to enjoy bestowal. The change of intention is called doing a Mitzva [a commandment]. That's why we have 613 commandments, and in correcting the intentions over them, we come to the 613 commandments. And as a result, man's desires become similar to the desires of the Creator. A person wants to bestow like the Creator wants to bestow on them. That's the meaning of correcting the soul. And according to this correction, it is filled with light called the Creator, the upper force, spiritual life. So good writing and good signing are the actions that a person intends to do throughout the entire year. And now he's at the beginning of the year, at the beginning of this action, and he signs that from now on, he's working only on correcting his desires so they would all be with the intention to bestow. This is how he begins the new year. Certainly, it has nothing to do with our corporeal calendar or corporeal holidays, festivities, but some other day, when a person has this ability, this desire, this understanding, then it means that he begins a new year.

Question (Petah Tikva Center): (12:55) What does it mean that first you have to do good deeds and then the intention comes? Aren't the good deeds already with the intention?

M. Laitman: In our development, we learn that a person undergoes four stages in his development. He starts in this world, lives like everyone he knows, doesn't know much. He finishes life in this world, meaning he goes through enough reincarnations, meaning dying and living, dying and living, until he begins to feel the point in the heart. This is the beginning of the soul. This entire world and these lives are filled with two kinds of types of desires, bodily and human desires. Bodily, meaning everything our body needs, the flesh, the beast, and human desires - what society taught us to want: money, honor, knowledge, all kinds of artificial things. If I were alone, I would not yearn for them, but the society obligates me. These two types of desires are called “this world.” That's what each and every person in this world has. When the point in the heart awakens in them, what for, who am I, what am I? That's the beginning of the soul. The soul is here, a place called the world of Ein Sof. It’s a great big vessel, meaning 613 desires, filled with light, the 613 lights of Torah, and they're filled with that limit. It's called the world of Ein Sof. Olam [the world], means the state of the desires, and they are there, and because they are completely full it's called the world of Ein Sof. And a person in our world when such a desire awakens in him, as we call it, the point in the heart, he actually yearns to return to that state where he is in Ein Sof, because all of creation started from Ein Sof. And then from the soul of man, this action took place called descent to this world - that soul through the contraction, diminishing, through all the worlds to the state of this world, where it's not felt in us. Only after many life cycles, many incarnations, we feel it as a point. And that point begins to pull a person to that state. The person doesn't know he's drawn to that state of Ein Sof, the root of his soul. This is called the root of the soul. And when he comes to it, it brings the means to a person, how can he correct himself. There is no person whose point in the heart awakens and he doesn't come to the wisdom of Kabbalah, it's impossible. He attains it, that point pulls him because our lives are not this corporeality as you see - bodies, all these masses in this world, matter, still, vegetative, animate, people - rather, a world is a field of forces. And a person moves in different directions because he feels attraction, like an electrical charge in an electrical field. So he comes to a state where he has a group and a teacher and the books of Kabbalah, and he begins to study. When we study, we awaken through the study, a light from above called “surrounding light” that fills him in the world of Ein Sof, and it shines from afar through all these worlds onto a person. And if a person truly means to return to that state, meaning from the spot, great desire will develop, 613 desires, and they all acquire the intention to bestow. Then according to how much he yearns and aims himself, he lets this light work accordingly. Meaning, it depends on what a person wants. He can be studying the books of Kabbalah and understand nothing and attains nothing. He can understand a little bit the wisdom, what's written there, but without inner improvement, because he doesn't intend for that. Everything follows the intention, the intention of a person. Now when a person begins to work on it with the correct intention, with the group, the books, according to the direction given by the teacher, he enters a double concealment and a regular concealment. The actions, he does all kinds of actions that they demand of him. He doesn't have an intention yet, meaning all his intentions are for himself, for himself, for himself until he goes and crosses the Machsom [the barrier]. When he crosses the barrier, then from here on, he begins to have the vessel of the soul, he begins to correct it to the degree of the Kli [the vessel]. He reveals 613 desires that he corrects them all with the intention to bestow, the intention to bestow on each and every desire that's revealed, all of them together. We don't determine what will be, meaning which desires we will get, which conditions; and none of it is up to us. What's up to us in each and every state is only to try to apply the correct intention to the desires that are revealed in us. Then he gets to the intention to bestow. He tries to apply to all of his desires from zero, the very first desire, up to, let's say, desire number six hundred and thirteen. After he acquired this intention he begins to work with these intentions on top of his desires to receive in order to bestow, which is the state where he can receive in order to bestow over the entire vessel. That's a state of Ein Sof. He receives in order to bestow without any limitation without any boundary - Ein Sof. There are actions that you do, and later through the actions we get to the commandments themselves, the actions, the deeds themselves. In this place you put in the exertion, labor because “I labored and I found”. And there, after this labor you come to finding the power and we can do these actions of bestowing in order to bestow or receiving in order to bestow. So, there's a difference between the preparation which is the exertion, labor and the action itself, from the barrier onwards.

Question (Petah Tikva Center): (21:32) I want to ask about the human desires and necessary desires and your attitude to that, because you got me confused. On the one hand, you say these desires are desires of the person himself, meaning you relate to it with forgiveness: “Go to the craftsman who made me.” That's how you're built, yes?

M. Laitman: No. No, “go to the craftsman who made me” was not talking about good bodily desires. “Go to the craftsman who made me”, made me as the soul. No. I'm in this world, and this world influences me with all kinds of desires: for soccer, for going out, entertainment, and all kinds of things. And my body is also built in this way that I wish to eat ten times a day. I don't need to turn to the Creator and say: “I have to be modest and have to be on a certain diet.” No. I need to worry about the desires I have in this world, I need to worry about correcting my attitude toward the Creator. This is the problem - if we begin to engage with the desires of this world, we simply, we're simply in this world only, and we never come out of it.

Student: I understand that when you start a process there's gradual change that a person is gradually moving towards spirituality.

M. Laitman: No. No. Spirituality begins from the point in the heart which does not belong to the body entirely, to the bodily and to human desires. You begin from the point in the heart, as I drew here, the point in the heart, only from there. That point you are now nurturing. That is it, leave your body as if it doesn't exist. You wish to grow in spirituality - grow in spirituality. This drop, this point is your spiritual drop of semen, start worrying about that. You are in a body, you are in this world, you are in a society, in the books and everything, only in order to relate to this point and to think how to develop it. And everything you have in your body, and your society, and your family - it's all in order to exist, but all of your attention is relative to that point.

Student: During the work, how do I relate to these desires because I still live with this body in this world? I wish I could just detach and go above that but I'm still chained by this body until the final correction, I guess and all of us are. But in the meantime, I'm still chained by my desires and body, and I don't know how you relate to this constraint that we're built this way.

M. Laitman: (24:40) As much as you can be immersed in and caring about the development of the point in the heart, accordingly all of your attention will be focused around that. And as much as you feel that you, nevertheless, you must relate to the body, relate to the body. Reluctantly you exist, and specifically this body allows you independently in this point to relate to it from the outside, as if it's something foreign. Why do we even exist in this body, in this world, in this society? So I could come to the point in my heart and say, I'm now going to take care of it, to grow it, to correct it. And I live, and I exist in the body, independent of it, seemingly, and I can relate to it or not relate to it. Meaning, this world affords me an opportunity to be independent on spirituality. I can relate to spirituality completely and objectively. As it's written about Rabbi Shimon Bar Yochai, before he comes, after going all the way, almost all the way, he has only the last commandment left, he kept all the commandments except for the last one; then he feels that he fell to the degree called “Shimon from the market.” There's a concept like that, “Shimon from the market,” not Rav Shimon, the opposite, completely opposite, “Shimon from the market.” You know, you have a stand in the market, a watermelon, and other than that, nothing in life, and you don't want to know anything. That's it. You come home, turn on the TV, watching some football, and that's it. There's nothing besides those two things, you don't know. A person falls to that degree. What kind of person? It's not a person, think about the height he's in. He falls down to this level in order to, and it's written there, that now he could feel that he's facing the greatest ascent because he fell so deeply. Meaning, every time we go up, we go down, we go up, we go down. As it's written, from Zion, the Torah will come out of Zion, from the exits, the light will come, a new Torah, a new light, new revelation. That's why it's called the land of Zion, the land, the desire that comes from Zion, Yetziots [the exits] from spirituality. That's why the world, our world is so important. We don't disparage it, but you just don't pay attention to it. You fall into it as needed, as it's written, a thousand times a righteous will fall and then get up. It's not like you're going to develop them or feel them or restrict them. Don't restrict them also, don't relate to them, don’t enter into all kinds of fasts, and penances, and mortifications. You will not become righteous from that. You'll only develop pride that you deserve something. Look how much did I fast, how much I did. The less you do in this world and all of your intentions are focused on the development of the point in the heart, the more you're on the right direction. And then naturally, as much as you are drawn to living inside this point and discovering in it the desires and through them the Creator and your spiritual world, eternity, bestowal - naturally, automatically, it turns out you're not in the same state that cares about the bodily and human desires. You care about them but naturally, just to the extent that you need it. Each time according to the degree of a person, these desires awaken in him. Sometimes you get such obstacles from above, give a person such falls where he falls into his desires, and he descends because he needs it according to the root of his soul or because he's incorporated in others and he needs to give a good or bad example to others or to himself. There are many calculations here. We shouldn't do anything with those desires but only go in one direction - Israel, Yashar El. And what happens in the middle, with this life in this world, all kinds of obstructions and disruptions, I don't know, whatever happens, I make no calculations about it, because they come as the components of the soul. I will only find out later what it means.

Question (Petah Tikva Center): (29:57) Every time in an article where there's this issue of the mind and the heart, it's kind of confusing. If you can maybe sharpen it. Can you say that the Creator is like the mind and the Shechina is like the heart? Or is like according to the ten Sefirot, that the upper is the mind and the lower are the heart?

M. Laitman: No, we don't learn this way, because the brain exists next to the heart only in order to help the heart realize what it wants, what the heart desires, and it has no other purpose. It has nothing to do with the nine Sefirot , to say that this is the mind, the brain, and the tenth Sefira is the heart. Nine Sefirot are the qualities of bestowal revealed to a person, and Malchut has to accept those qualities, absorb them, digest them, and realize them, apply them on itself. So, the brain helps. It's not even a spirituality, this brain. It's only a certain computer or a system next to the desires. The Creator did not create the brain, rather, because the desires, only in the world of Ein Sof, they receive what they want, but lower than the world of Ein Sof, the desires never receive what they want, and they are in a certain state of repression, oppression, emptiness. Therefore, next to the desires, a special system develops called “brain,” whose entire purpose is, how can I aim myself, these desires of mine, intentions of mine, in order to attain fulfillment. Meaning, if there was no scarcity of fulfillment, we would have had no brain. It grows only according to the need to fill oneself. It has no reality in and of itself. You don't need to ascribe any importance to it. The system of the brain will always grow in a person to the extent that he will attain what he wants to attain. We see it also in this world, a person gets into trouble, problems, as we teach children, we give them exercises. I come to my grandkid, and I give him a box of Lego, so he can put it together, and I see how he sweats and he labors. We always learn from exercises, from problems, and from that, we grow, our brain grows. That's why a person who yearns to reach the qualities of bestowal, and cannot get there, there's all these obstacles, and delays, and disruptions on the way, and confusion, he doesn't know where he is. As a result of that, the system of the brain develops, and inside the system, a person begins to understand what the Creator wants of him. Why did He create all this creation? What is the process? What is the purpose? There's a great deal of importance to that system, but it grows, it is built only as a result of a person's yearning to reach the new qualities. This is called “above reason,” meaning one who goes above reason will acquire each time a greater reason. Meaning, when I wish to reach new qualities, by wanting to, by trying to be in higher desires, higher intentions, that develops the brain, the system of the brain that helps me in that. That's how a person grows and develops. Meaning, it depends what kind of brain a person has: either the brain to help him attain some something for himself or the brain to attain spiritual assets, either those desires or the other desires. That's why it's written, wisdom - believe in the nations, Torah - don't believe in the nations, because he has all the wisdom, because he yearns to fill himself. And he can't, if a person desires that. So, he's called “a Gentile” or a member of the nations of the world, and that's why he develops the ability to attain what he wants but for himself, that's why it's called “wisdom.” Whereas Torah, means that he is going to attain only spiritual qualities, and that's why he has a different brain called “Torah.”

Question (Haifa): (35:32) How can a person be certain that his action really does something, or it doesn't matter and only the intention matters?

M. Laitman: We can't control the desires that are revealed in us. Let's say, a moment from now you'll want something or a moment from now you'll be thinking of something. You have no idea of what you'll be thinking about, you don't. The child that is born doesn't know what will happen to him throughout his life, what desires and thoughts will pass through him. You can say, according to the actions and the society, and how he's incorporated in it, but he doesn't know, in short, he's clueless. That's why we don't need to ascribe to the process that's going through us, the process itself. We don't need to give it any special attitude, because it's not up to me, so why should I constantly think of what state am I in? I need to think how do I relate to the states I'm going through, how do I use them, and not why was I given these states. Otherwise, I'll be like a fool sitting idly by and eating his own flesh. Why am I this way, and why this happened this way, and why I can't succeed in this, and why do I get that and not the other in life? A person that begins to criticize what he's receiving, it stops him in his advancement because he doesn't know that whatever he's getting is the best possible thing. They come from the root of his soul, from the Reshimot [the records]. Just like our soul descended from above down, and so on the way down it acquired this 125 records, Reshimot. Going down through the 125 degrees and when a person begins to ascend he has the same 125 degrees. So, I receive a new record each time, a new Reshimo. I don't know what it is, it's a record that has a light and a vessel, that's called “a record.” In place of the vessel that's here and the light in it, I always have a record, an impression from that, certain parameter. You have to come to the realization of this parameter you were given, that is included of light and a vessel. Let's say, you must have ten grams of desire and accordingly, let's say, ten grams of fulfillment. I don't have to realize it, I don't have to think about which desires awakened in me, and why, and how do I know what needs to be? Rather, I need to accept life as given, this is what I have. Now, it all depends now on how I relate to what I received. If I will relate to it as the best possible thing, because it is the best possible thing that was revealed in me now, in order to reach the next state of the soul. Then I need to worry only about the realization, application, I need to worry about receiving the reforming light and realizing these desires. I got the light and these desires, I need to ask myself where is that surrounding light called “Torah,” how can it influence me? And in place of the records it needs to create the vessel and the light in me. I realize that again - the next record is revealed, and there is also a new light and a new vessel, and again I need to demand the surrounding light that will influence me. So I need only to worry about the reforming light, in short. The desires that awaken in me, who knows why they should be revealed in me in - this way or that way. We're not masters of that at all. When we reach the end of correction, then we'll know everything. Maybe, even along the way, we'll begin to understand the principles behind it. But each time, relative to a new state, I'm like someone who doesn't know, I can't understand it, it's like I'm facing darkness. Instead, the problem facing me is only how to acquire the forces to bestow in order to correctly realize the records.

Question (Petah Tikva Center): (40:21) We learn in this article, we learn throughout the whole year how to work with the deeds, the intention. What's the addition of Rosh Hashanah? Basically, for anyone who participates in the lessons, every lesson is like Rosh Hashanah.

M. Laitman: After you're sitting here today, you hear that the most important thing is the intention, and you have to decide that you would worry only about it, how it will dominate all your desires, and that all those desires will acquire the correct intention relative to the upper light, the Creator, the spiritual world, bestowal, love your friend as yourself, and so on and so forth. Let's say that you are making a decision on that. That means that you are, how should I put it, you're going to crown the Creator over you, the intention in order to bestow. The Creator is bestowal. You want this bestowal to ride over, to dominate all of your desires. This means that you wish to crown the Creator as a ruler over you. That's a symbol of Rosh Hashanah, the beginning of the year. The Creator is the King, the highest force in creation, Elokim in Gematria, nature. The force of bestowal, you want it to also dominate your desires. You reveal yourself as the part that's completely opposite, anti-nature, and you wish to change yourself. So, you come to that decision, and this decision is called Rosh Hashanah, the beginning of the change, of the year. I don't know what you've done this year. Maybe you've already made that decision before, and then you forgot about it. So, each time you make that decision, it's called Rosh Hashanah, the beginning of the year, of the change.

Question (Petah Tikva Center): (42:26) He wrote here that every time we advance, a new Reshimo appears. We have no control over that. Now, when the Reshimo appears, it's darkness at first. The question is whether the society can bring the person to a state that he won't have darkness when the new Reshimo appears.

M. Laitman: No, the society doesn't provide the light to a person. It can only provide support, called Arvut [mutual guarantee]. And through this Arvut, this mutual guarantee, a person can come out of his broken records. The records always appear as broken, because we're under the shattering of the vessels. And he can begin to understand that he needs to correct that record. And his desires and intentions that are all for himself, they need to be with the intention to bestow. If a society provides a person with the greatness of bestowal and supports him to do it, a person has no choice. If he's incorporated in the society, he's impressed by it. And then during the study, throughout his life in general, he's expecting the reforming light. As it's written that a person comes to the next world, they ask him only one question: “Did you engage in Torah and expect salvation?” Meaning you studied and you waited for the reforming light to come, or not? Have you done this, or not? That's all that they demand of you.

Question (Atlanta, Germany): (44:16) Relating to what you explained before about the rising above the corporeal desires. How could it be that a person who has the most basic desires that he actually depends on for his survival, the most basic things, how can he transcend them and engage in spirituality, as you said?

M. Laitman: We say the following. If a person can rise above all his desires that belong to bodily desires and human desires, because the point in his heart demands it, then he will have the correct attitude toward the forces that he ascribes to the development of the point in the heart and the forces he ascribes to necessary existence in this world. And of course, everything requires an explanation, and the wisdom of Kabbalah insists that a person has to live in this world, has to have a family, has to work, has to serve the societies, and so on and so forth. We are talking about the correct way by which we can divide our attitude. I have behind me family, and relatives, and parents, and children. Behind me, there's a society, and my country, and the world, and I shouldn't come out of that and say “I'm not part of it. Let them do whatever they want, these little ones, and I'm going to become an angel now.” No. I must take all those things into consideration and also my yearning according to the point in the heart for spirituality. But how do I divide myself in the correct attitude between the spiritual development and corporeal development, and maintaining myself and whatever the world demands of me here in corporeality? So, they tell me if a person is yearning for spirituality and he engages in corporeality only to the degree that he must do it, then it's called “necessity,” neither praised nor condemned. And then you can’t say he's not dedicating anything to this world, because he's doing it all because it's necessary. It's on the level of necessity. So what is necessity? Baal HaSulam tells us that a person has to do it, but he's not happy about it. Meaning, I might be engaged 20 hours a day in this world. I have to work maybe ten hours, and have ten hours for the family, and all that's left for my studies and my personal things - only half an hour. And during this half an hour, and I yearn for this half an hour all the time, and the 23 and a half hours I have in the day, I'm tormented for having them, I don't want them. My attitude is the one that determines what I do with my life. And then these 30 minutes in every 24 hours that I have for engaging with my point in the heart and practice, all the other 23 and a half hours are added to it, because I want to use them to reach that half an hour. And then you can say that I'm entirely in spirituality. Everything follows the intention. But again, the engagement in this world is mandatory. Don't leave the public. Kabbalah forces, obligates you, don't think you have to disconnect. On the contrary, we have to live in two worlds. When I brought this group, when I gave the lectures at the Berg Institute, the Kabbalah Institute, and I brought these guys from there. Not that I pulled them, they came, they followed me, 40 men, more or less, to Rabash. And they came to study. And he said to me, “You want them to learn? Make sure they have jobs.” Because, you know, out of the 40, I don't know how many had an actual job. He said, “Each one should have a job and get married. Only then will I take them in.” And I cried before him. I begged him to take them in, to accept them, and that we promise that everything will work out. He gave us two months to make it all work out. It didn't take two months. It takes six months before they get married and to run around and take care of all kinds of problems. And it doesn't matter. They took all kinds of jobs. It's just an example how much this study of spirituality obligates a person to stand firmly on the ground. You must have a job, you must be married. At least these two signs that you are in this world, because only from this world can you enter spirituality. And each time from spirituality, as I mentioned, from the exits from spirituality, the falls into this world, like Rabbi Shimon from the market. Rabbi Shimon becomes Shimon from the market, and this way, you are going up and then down. Each time between the degrees, you have a fall. Because this fall is the acquiring of the new record that you can later realize and then ascend. And to go to the next degree, you have to fall even lower, deeper, as it says, “He who is greater than his friend, his desire is greater,” because he goes higher and then he falls lower, and he goes higher up and he falls lower until he reaches infinity, because he falls to minus infinity.

Question (Petah Tikva Center): (50:35) When a person grows, his inclination grows, and then his darkness also grows. So, how can the double concealment grow without single concealment?

M. Laitman: The double concealment is not only according to the size of the concealment. It is, but it's also, it's a concealment on two channels. I don't feel inside that something good is coming out of life, and the Creator is good. The Creator is good who does good. So here, down here, I don't feel good; rather I feel bad, and I don't feel it's coming from the Creator. It's double concealment. That's why I call it a double concealment, two kinds of concealments. On the second degree, I feel bad, but I somehow feel that it's coming from the Creator. I have a feeling that in this bad that I'm going through, there's a directing hand, guiding hand, and I have to understand that I'm going through these disturbances like through exercises by which I can reach something good, and that's why it's called a regular concealment. And after that, I come to revelation. Here is already revelation, Giluy.

Question (USA): (52:09) Regarding the development of the spiritual degrees. Is the development of these degrees, when one's soul develops, it is the recognition of his lowliness growing as well?

M. Laitman: The growing recognition of his lowliness, it's true, but we ascribe this lowliness to us, to ourselves. When a person begins to ascend, he gradually begins to notice this lowliness as belonging to him, but also not belonging to him. It comes as help against him from the system of the Klipa, of the shells. If I did not feel this lowliness, then I would never yearn to come out of it and reveal the Creator. A person reveals himself in the end as a neutral point between the system of Klipa, the shells that provides all these bad desires called Pharaoh, Bilam, snake, the serpent, the three impure shells, doesn't matter how you call it, and the system of sanctity on the right, which is the qualities of the Creator, the upper force. A person belongs neither to this nor to that. What does it say? It says, “I created the evil inclination”, on the one hand. On the other hand, “I created Torah as a spice.” So, what should I do? I should combine these two correctly and build myself from these two. This is called Adam, man. This point in the middle has freedom. It belongs neither to the evil inclination nor to the good inclination, neither. There are two angels, two forces at my disposal, and I build myself in the middle, in the middle line between them, without relating myself to either. So, a person, in the end, he doesn't say “I'm the lowliest, I'm just despicable because of those egoistic desires that I discover.” These egoistic desires are not mine. If he reveals his weakness, his lowliness, and that he's not able to quickly combine these desires with the reforming light, that is because he's deep in those evil desires. This is, as it says, “Go to the craftsman who made me.” It's not me. Just like it's not me who belongs to the good forces, the light. But when I try to combine these two together and from those two to build myself, here I reveal my weakness, my lack of understanding, and I feel my lowliness relative to that. And in here, I can demand the Creator to give me an example. “Show me how to combine, how to build something from these two.” Like a child comes to you and says, “Show me.” It doesn't matter. You show him how to do it. But later, when he comes back and he does it by himself, he acquires his own mind. And we never know what's the right way to put together the evil inclination with the good inclination, the Torah. The evil inclination will be as the desires, and the force of the Torah will be as the intention, the screen over the desires. We never know how to combine these two together. Rather, we turn to the upper Partzuf, as we call it, the Creator. And He shows us how to do it. And that's how we learn in The Study of the Ten Sefirot. Ima is helping us. She's extending her legs. She places her AHP into the ZON, and she shows us in the ZON how one needs to build himself. So, the lowliness is not because of one's bad desires. Rather, a person who is trying to be good, to do good, then he sees his weakness, and from that weakness, when he sees it, he gets a prayer, a request for an example.

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