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

Daily Morning Lesson: April 26, 2026

Part 1: Rabash. Article No. 23, Peace After a Dispute Is More Important than Having No Disputes At All. (1987)

Original lesson date: 05/01/2003

Reader: Dear friends, before we’ll begin our lesson we’ll incorporate in an intention. All our friends working on the visitor center, we will hold them in our heart, with the friends, with the Tens. In the first part of the lesson we will learn the lesson of Rav from the first of May, 2003. It’s the first lesson of three lessons that is based on the topic “Peace After a Dispute Is More Important than Having No Disputes At All.” The article is article number 23 of Rabash's from 1987. It's a long article. So today we will read it together in the Ten from the beginning of the article until the words that the “beast in Gematria is BON, which is the aspect of the receiver.” To refine it, it ends with the words that the “beast in Gematria is BON, which is a receiver.” Those are our ending words for the portion today. The time for reading is twenty-seven minutes. Tens who have finished reading before the time is up is welcome to share their thoughts about it in a workshop.

Reading: (01:36) Peace After a Dispute Is More Important than Having No Disputes At All - Part 1

Article No. 23, 1987

Concerning peace, Rabbi Shimon Ben Halafta said in Masechot Okatzin: “The Creator did not find a Kli [vessel/receptacle] that holds a blessing for Israel but peace, as it was said, ‘The Lord will give strength to His people; the Lord will bless His people with peace.’” The verse says (Isaiah 57), “‘Peace, peace, to the far and to the near,’ says the Lord, and I will heal him.”

We should understand his words when he says, “The Creator did not find a Kli that holds a blessing for Israel but peace.” He says “blessing” and he says “peace.” This means that the blessing is the main thing and the peace merely holds the blessing. We should also understand why he says, “a Kli that holds a blessing for Israel.” This implies that for the nations of the world, peace is not a good thing. Can it be said that there is a place where having peace is not good?

We should also understand the meaning of “Peace, peace, to the far and to the near.” It means that the Creator gives peace to those who are far. Certainly, He gives peace to those who are near to the Creator, but what does it mean when He says, “to the far and to the near”?

In order to understand this in the work, we must understand the matter of the purpose of creation and correction of creation, which we have discussed many times before. The purpose of creation is for man to be awarded delight and pleasure, since this is why He has created the creatures. It follows that as long as a person has not been awarded this, that person is regarded as one who has not achieved wholeness because he is far from the goal. Thus, a person must exert to be rewarded with the goal, meaning with the delight and pleasure for which he was created.

However, before a person engages in Torah and Mitzvot [commandments] in order to thereby achieve the goal, he must engage in the correction of creation, meaning to know how to receive the delight and pleasure so he will be able to enjoy it. If he does not know the order of corrections, he will spoil the abundance. For this reason, before a person engages in the purpose of creation, he must exert to learn the order of corrections—to know what he should correct so as not to spoil the gift that the Creator will give him.

It is known that all the corrections pertain to Malchut, as it is written, “To correct the world with the kingdom [Malchut] of Shadai, and all the flesh shall be calling Your name.” What does it mean that Malchut must be corrected? Since His will was to do good to His creations, He has created existence from absence a lack called “desire to receive delight and pleasure.” This Malchut spreads with her will to receive over several Behinot [discernments].

There is a rule in spirituality that disparity of form divides the degree into two. For this reason, once this Malchut craved a decoration at the point of desire and wanted equivalence of form with the Creator, as in, “As He is merciful, so you are merciful,” because of this, she wanted to be a giver, just as the Creator is the giver.

After this correction, called Tzimtzum [restriction], there was a judgment that it is forbidden to receive unless when it is possible to aim to bestow. That judgment became the root from which Klipot [shells/peels] extended, which are the opposite of Kedusha [holiness/sanctity]. Kedusha is called “bestowal,” as it is written, “You will be holy,” meaning “You will retire,” as in, they will retire from receiving in order to receive. Instead, the intention should be only to bestow upon the Creator like the Creator bestows upon the creatures.

It is written, “for I am holy.” That is, as the Creator gives, Israel, too, should give to the Creator. The opposite of this, meaning the opposite of bestowal, is considered the opposite of Kedusha, and this is Tuma’a [impurity], or Sitra Achra [other side] or Klipa [singular of Klipot]. For this reason, the will to receive later became Klipot, which want to receive in order to receive.

It is written in the “Introduction to The Book of Zohar” (Item 10):

“Indeed, first we must understand the meaning of the existence of the Tuma’a and the Klipot. Know that this great will to receive, which we determined was the very essence of the souls by creation—for which they are fit to receive the entire filling in the thought of creation—does not remain in that form within the souls. If it remained in them, they would have to remain eternally separated from Him.

“In order to mend that separation, which lies on the Kli of the souls, He has created all the worlds and separated them into two systems. These are the four worlds ABYA of Kedusha, and opposite them the four worlds ABYA of Tuma’a. He imprinted the desire to bestow in the system of ABYA of Kedusha, removed the will to receive for themselves from them, and placed it in the system of the worlds ABYA of Tuma’a.

“Now we can see what corrections we must perform—correct the vessels of reception so as to have the aim to bestow. It is as he says there (in Item 10): “And the worlds cascaded onto the reality of this corporeal world, to a place where there is a body and a soul and a time of corruption and a time of correction. For the body, which is the will to receive for himself, extends from its root in the thought of creation, traversing the system of the worlds of Tuma’a, as it is written, ‘a wild ass’s colt is born a man’ (Job 11:12).

“He remains under that authority for the first thirteen years, and this is the time of corruption. By engaging in Mitzvot from thirteen years of age onward, in order to bestow contentment upon his Maker, he begins to purify the will to receive for himself imprinted in him, and slowly turns it to in order to bestow. And so he accumulates degrees of Kedusha from the thought of creation in Ein Sof [Infinity] until they aid a person in turning the will to receive for himself in him to be entirely in the form of reception in order to bestow contentment upon his Maker, and not at all for his own benefit.”

Now we can see that all our work in Torah and Mitzvot is to correct the Malchut, which is called “receiving for oneself” after her root in Ohr Yashar [Direct Light] in the world of Ein Sof. From this stems the order of the work.

Also, there is an order of work for beginners, and there is an order of work for advanced. It is as Maimonides writes, “When teaching little ones, women, and uneducated people, they are taught to work in order to receive reward. Until they gain knowledge and acquire much wisdom,” then they are taught Lishma [for Her sake], meaning not in order to receive reward.

From this we see that there is an order of work for the general public, and there is an order of work for individuals, and that order of work is not for the general public. This is according to the rule we spoke of, that there is one line, which is the work of the general public. In one line, it is explained that there is above and below, meaning of higher importance and of lower importance. A person must always walk on one line, meaning that he has but one intention when he engages in Torah and Mitzvot—to observe the Torah and Mitzvot that the Creator has commanded us through Moses, in return for which we will be rewarded in this world and in the next.

On this path, which is regarded as one line, we discern that he is gaining all the time because every act he does is whole from the perspective of the act and there is nothing to add to it, as it is written, “Do not add and do not subtract.” It follows that this person cannot not gain. However, at times he gains a lot, when he works many hours in Torah and Mitzvot, and when he works less, he gains less.

It follows that one line means that he is walking on the path of the Creator in one way. But one who does not engage in Torah and Mitzvot has no line at all. That is, he has no way in the work. Instead, when he is walking on the path of the Creator and observes Torah and Mitzvot, this is regarded as walking by one line. It is called so since he is working only in action: That which he must observe, he observes with all its details.

But those who want to work as individuals, who want to be rewarded with a personal “the Lord your God,” must work on the intention, on the reason that compels them to observe Torah and Mitzvot, meaning why they are observing Torah and Mitzvot, since there is no act without a reason. Therefore, a person must sort out the real reason why he has taken upon himself to work “as an ox to the burden and as a donkey to the load” and engage in Torah and Mitzvot.

However, when he looks at the reason that causes him to engage in Torah and Mitzvot, this criticism on the actions is regarded for him as a left line, and the acts he performs are now emerging from one line and are given a new name: right line. In other words, when there are not more than one line, it cannot be said that I have a right line, since there is only one line. But when he has another line, it can be said that one is called “right,” and the other is called “left.”

However, we must understand why we call the work in practice “right line” and the work on the intention “left line.” The rule is that something that does not require correction is called “right,” and something that does require correction is called “left.” It is as our sages said (Minchot 37), “The Gemara asks, ‘Placing on the left, from where is it (how do we know that placing a hand Tefillin is on the left hand and not on the right hand)?’ Rav Ashi said, ‘From your hand is written with a blunt Hey, and RASHI interpreted that writing with a blunt Hey means female, meaning in the left, as was said, ‘she is as powerless as a female.’’” For this reason, wherever we learn about a weak side, a weak way, or a weak place we call it “left.” In other words, anything that requires correction, which is in itself weak, is called “left.”

It therefore follows that with respect to actions, there is nothing to add there. For example, we do not say, “Today I put Tefillin on the left hand and tomorrow I will put Tefillin on the right hand, too,” or “Today I placed a Mezuzah [box with text from the Torah attached to door posts] on the right hand side of the door, and tomorrow I will try to place a Mezuzah on the left hand side of the door, as well.”

Rather, as it is known, concerning practical Mitzvot, it is said, “Do not add and do not subtract.” For this reason, those who only observe the actions and whose only intention is for the action to be proper, and who do not regard the intention, meaning what reward they want for their work, since they are working and observing Torah and Mitzvot, there must be some reason that compels them to observe. And since there are many reasons, such as fear of punishment or because of love, or in order to receive pleasures in this world and in the next world, they do not get into the scrutiny of the reasons, namely the real reason. The real reason is that the Creator wants them to put in work in order to obtain that which the Creator wants.

What is the reason that it can be said that the Creator wants us to work for? First, we need to understand what can we say that the Creator lacks, whereby our work He will receive pleasure from our giving Him what He needs.

To this there is one answer: If we look at the purpose of creation, we will know what He needs. The purpose of creation is to do good to His creations, meaning that He has created creatures in order to give them abundance, and the Kelim [vessels] in which they can receive delight and pleasure is the desire to receive pleasures, as it is known that we cannot enjoy something for which we have no yearning.

For this reason, in every creature there is a yearning for pleasures. However, in order not to have shame, a correction should be added to the will to receive: to make it in order to bestow. Since that correction is not to receive, we attribute that correction to the creatures, meaning that the creatures do not want to receive before they have the intention to bestow.

To the Creator, however, we attribute everything He gives. Since the Creator wants that when the creatures receive the pleasures, it will be without the flaw of shame, we say that the upper one accepted and agreed to the Tzimtzum that the lower one has made—not to impart abundance to the lower ones unless according to the correction that Malchut de Ein Sof has made.

It follows that we attribute the correction primarily to the lower one, but in what the upper one seemingly agreed to the view of the lower one. For this reason, it is impossible to receive any spirituality if there are any limitations and restrictions that the lower one has made. Rather, the upper one bestows according to what the lower one can receive in order to bestow. For this reason, after the cascading of the worlds, when man was created after the Klipot manifested in the world, for this reason, a person wants to receive in Kelim of self-reception, and he has no connection to the correction that Malchut of Kedusha had done.

Therefore, the upper one cannot bestow abundance below before the lower ones take upon themselves to use only vessels of bestowal, as was said above, that the upper one agreed to the Tzimtzum performed by Malchut de Ein Sof, who is called “the root of all the receivers” who later emerged.

For this reason, the upper one awaits the vessels of bestowal that the lower one will give to the Creator so as to have the ability to impart it with the complete delight and pleasure, meaning that there will be no shame upon the reception of the abundance.

However, how can a person receive vessels of bestowal when it is against his nature? He was born with a desire to receive for himself because he was extended after the system of Klipot emerged. For this reason, in order for a person to have vessels of bestowal so the Creator could impart abundance, He has given us Torah and Mitzvot. It is as our sages said, “The Creator wanted to refine Israel, therefore He gave them plentiful Torah and Mitzvot, as was said, ‘The Lord desired for His righteousness; He will increase the Torah and glorify.’”

It therefore follows that the real reason that compels a person to observe Torah and Mitzvot is that through the Torah and Mitzvot he will award himself an exit from his Aviut [thickness], which is self-reception, and will receive vessels of bestowal. These are the Kelim that the Creator awaits because specifically in vessels of bestowal, a person can receive delight and pleasure from the Kedusha.

For this reason, a person who wants to walk on the path of truth, must, before every act in Torah and in prayer and in good deeds, see that he has a real reason for which to engage in Torah and Mitzvot. That is, the Torah and Mitzvot should give him the purpose for which he is working and doing what he can to obtain it.

However, as there is work in observing Mitzvot, whether or not to do good deeds, meaning that there is choice there, we should know that the work of choice is harder on the intention, since the intention is man’s work, as in, “You are called ‘man,’ and not the nations of the world.” We interpreted that a “man” is one who bestows, which is MA in Gematria, called “male,” meaning a giver. But a beast is called “female,” and a beast is BON in Gematria, which is a receiver.

Reader: And now, friends, let's continue to a lesson from the 1st of May, 2003, please.

M. Laitman: (28:46) We heard an article from Shlavei HaSulam, “The Steps of the Ladder,” Volume 5, on the excerpt from the Babylonian Talmud, the Masechet Uktzin, Peace After a Dispute Is More Important than Having No Disputes at All. What is the difference between peace before a dispute as opposed to peace after a dispute? Because doesn’t it seem obvious that it's better that if there's never any dispute, right? Why do we have enemies? Why hate? Why actually quarrel and then make peace afterwards? What that's supposedly better than being constantly in love and in unity among friends and living in peace? Why precisely do we need bad periods? What is their benefit? And what do they bring to the good periods that we might achieve afterwards? That such peace after war is considered better than peace without war? In this world, it's unclear. Because in this world, everything operates through vessels of reception. The vessels don't change. If the vessels do not change, they remain egoistic, right? So why should I suffer a war if I can make peace beforehand, before getting into a conflict? Then I can live well, quietly, with no suffering. And after a war, if I reach peace, I understand that war is no good. Really, war gives me nothing other than the realization that peace is preferable. Then I, since I didn't have the wisdom to make peace before the war, to avoid causing or descending into a war, so now, after the war, I make peace, and I try to hold on to it as much as I can, until once again, the will to receive accumulates and again throws me back into wars. That is, its demand becomes greater than my ability to restrain myself from entering a war. And so it repeats over and over, and it gives me no way to avoid wars. But wars in this world, which we see from history, they make no preparations for a person. They do not leave any lasting impression, from which through these conclusions and outcomes of cycles of peace and war, that in a sharp way, we can say that there are no wars, that wars should not happen. Why? Because the will to receive constantly grows. If it would not do so, the impression would remain that I might somehow protect myself from falling into troubles and war. But the will to receive keeps increasing. The new desire is no longer governed by the previous Reshimo, by the previous record or impression. It wants to fulfill itself, even at the expense of others, so we enter into conflict again. So, in the framework of this world, the Reshimot once again rise, the will to receive grows, and it throws us back into war. So it's as if we're not to blame, but we're drawn into this entanglement again and again, against our will. And if we could, we'd prevent it.

M. Laitman: (33:05) In spirituality, though, causality is entirely different. Even if it were possible to avoid war, we must never stop wars in spirituality. On the contrary, peace after war means that peace, which is the measure of wholeness, which is in the name of Shalem, which means wholeness, referring to the Creator - the adhesion to that quality, it becomes revealed only through war. This is because war is a collapse. War is an action, where through the war, the intention to receive for oneself breaks apart and it becomes replaced by the intention to bestow. A new vessel emerges, one that did not exist before the war, and could not emerge except through the process of war. This new vessel is capable of holding peace.

Therefore, without entering the left line, without the dispute between left and right, and without the corrections of the left line, we cannot acquire the vessel for true peace, meaning true wholeness, Shlemut. From this comes the entire matter of ascents and descents, and this turbulence a person experiences in their inner spiritual development. And these very states are what create these new vessels for wholeness.

Question (Petah Tikva Center): (35:12) So why go to war during the time of preparation, and for what?

M. Laitman: This is what you're saying. If we cross the barrier, the Machsom, and there it becomes clear to me what's right and left, good and bad, somehow it becomes revealed, so then it becomes clear that I'm in a dispute, which I need to scrutinize things through it, and what is happening, and how to build new vessels, as though that indeed seems worthwhile. But before the barrier, where I am now, I don't even know where I am now. I really don't know what forces are good or bad, or even whether I'm in a state of war at all. Maybe I'm in just this state of distraction. So what's the benefit of these states? First of all, what you think happens beyond the barrier is also incorrect. Even beyond the barrier, a person who is already in spirituality, each time they advance to attain a higher degree, they enter into a dispute, into a war between the right and left, and they do not know what right and left is. They do not clearly recognize that these are the qualities of the Creator, and the qualities of the created being.

The Sitra Achra dresses itself in very appealing forms, and confuses a person until we acquire the discernment to rise above reason, and examine whether the forces operating within us now belong to the right or to the left. That scrutiny itself is done by the Creator. The Creator scrutinizes. It's not that after the barrier, we are in a state where if everything is clear, so that's a state of work within the vessels of reception. That's what you depict to yourself. So you think that now we suffer a bit, we'll get confused, and then after the barrier, thank the Creator, I'll see that this is the good angel, this is the evil angel, these are the righteous, those are the wicked. For them there is heaven, for them there is hell, so naturally I'll go to heaven and everything will be fine. But these scrutinies are still within the will to receive, the Kli that you have now, the animal or beastly vessel. Is that how you think spiritual scrutiny or spiritual discernment works? A spiritual vessel is a vessel of bestowal, and a vessel of bestowal is always opposite of our natural vessels. When you acquire vessels of bestowal, only then can you start to scrutinize what truly acts in spirituality as right and left.

That is, you must rise to the level of above reason, above your vessels of reception, right? Above your natural reason, and only then are the scrutinies correct and true. That is why it is called being above the barrier. If you scrutinize within your natural vessels, it is called being below the barrier. What's the barrier?

The barrier is that where you are within the vessels of bestowal. You merit control over a portion of them, and then they become yours through equivalence of form. And in that part, you scrutinize, work, live, and develop. In these vessels of bestowal you already began to develop.

Question (Petah Tikva Center): (39:36) These are vessels of bestowal?

M. Laitman: Discerning whether I am in vessels of bestowal is possible only if I relate to my state as being above reason. In other words, with the intention of being outside of my boundaries. How could it be otherwise? I mean, what do I want to say?

If we return to our matter, these wars, these confusions, and this dispute in which a person cannot find themselves, it is always there, and even more so. Because the Sitra Achra consists of the same forces that confuse us now, but with their help we actually come to discern the uniqueness and wholeness of the Creator. These forces become much greater. They no longer operate merely on the level of this world, where they conceal the Creator from us, just like my boss at work, my wife, my friends, and my own inner confusions.

However, these forces assume forms as if the Creator has a different nature than that of the one who bestows, who is Good That Does Good, that He’s whole, eternal, etc. Or the Sitra Achra tells me that I can attain wholeness and eternity not through rising above reason. In other words, the confusion appears in many forms, precisely so that I will clarify and acquire vessels of bestowal.

However, the concealment that we now have assumes a different form, a different shape, a different character. Yet it remains confusion. If you were to see the Creator and opposite Him all the other qualities, the Klipot, the shells, then it's considered that you approach that scrutiny with your intellect. So how could you ascend to the next degree? You always need to acquire vessels that are above your current degree, which is called above reason, because higher vessels are vessels of greater bestowal relative to your current state, and only through them can you correctly scrutinize. If you try to scrutinize using your current vessels, you will always reach incorrect conclusions. What is the state that always happens to us? At any given moment, I exist at a certain degree of correction. I have a will to receive that I have corrected to some extent, such that I want to bestow through it. I position myself on that. It doesn't matter whether it comes from above or through some forces or through my own efforts with the Creator's help. I am at a certain level. Even now, during the preparation stage, I am at some level. Then what happens is that the next degree is brought to me. I am now in a certain state, and now suddenly this higher degree lands on me. This Upper One, it does not change itself, it simply presents its form to me. So I need to absorb that form. I need to agree with it and enter into equivalence of form with it. But it appears the opposite to me, meaning that it's more bestowing. It feels more like darkness to me, meaning that greater bestowal completely repels me. To start agreeing with it, I need vessels that are not mine. I need its vessels. I seemingly need to acquire it's mind, it's attitude, it's relation to the vessels of bestowal, and only then can I agree with it. The confusion always comes since a higher degree, which is more bestowing and more spiritual, comes to the degree I currently am in, and therefore it's completely unacceptable to me.

Question (Petah Tikva Center): (45:02) When a person attains it, does it not become more clear to him?

M. Laitman: This degree that now lands on top of me from above, is revealed to me, I don't understand that it's the Upper One. It cannot be, because with all my might, emotions, my very being, I feel that it's worse. It's worse, so it cannot be the Upper One.

Student: So if I'm always in the same state, then what am I, essentially?

M. Laitman: Meaning?

Student: So, I'm constantly in this state, then what am I?

M. Laitman: So, I'm now in bad state, what should I do?

Student: What's the difference between spirituality and corporeality?

M. Laitman: Ah, what's the difference between spirituality and corporeality? It's that the work done in corporeality is work which, it's not the true work. What does it mean, not the true, the right work? You do real things, but you don't feel that you're working with actual, actually real things. We perform spiritual actions, but we don't feel them. Like a baby, he doesn't know that he develops through various… I have a grandson at home now, right? I look at what he does, what kind of intellect does he have, what kind of understanding? Nothing. Whatever he grabs, he puts in his mouth, bangs it, you know, like an ape, like a monkey, he has no… What does he do? But in reality, this facilitates development. Now, how are we different to him? We are different to him in that, yes, we were also thrown into some place and are forced now through some thoughts to sit here, open a book, and like him, banging, he took some stick and banged it on the table. Fine, he doesn't even know what he's doing. That's just what happens to him, right? So, now I look at the book, I was given this desire. I read, I'm being compelled through thoughts and various other such means to be interested in this, yes? I hope that I will have some kind of good outcome here for anything I feel that's bad.

So, now I can add to my work perhaps some kind of independent point where I would like to also independently, not being forced from above, to also relate to what I'm doing right now. If I search for that point, my independent point, I will discover behind all my circumstances that I'm being forced, like a puppet really, from above, to engage in study, dissemination, kitchen duty, various things, through the society, or straight from above or through my natural characteristics, qualities. If I also want to have some kind of desire for this, some kind of participation of my own, yes? That point, just the inclination towards that, the desire to have a desire, to have freedom in that too, that will be the beginning, the beginning of the soul. More questions?

Question (Petah Tikva Center): (49:49) Do the wars need to develop through degrees of bestowal so that peace will also develop over time?

M. Laitman: I don't understand. What is he asking?

Student: Is it necessary that there will be qualitative development in the wars on the left side, on the left line, in the scrutinies, so that peace will also develop qualitatively?

M. Laitman: I don't understand.

Student: He says whether the wars also need to develop according to the levels of the still, vegetative, animate, and speaking, so that peace will also develop in that way?

M. Laitman: Wars correspond to the degrees, greater and greater, until you reach the actual war of Amalek. Yes, the biggest war, where the entire Sitra Achra is destroyed, the heart of stone, in the last war. Yes? And on each and every degree, the war corresponds to how the will-to-receive is revealed opposite the will-to-bestow, where each time there are contrasts, their opposition becomes more clear to the person. The difference is, as it is written, that the Creator is meticulous with the righteous, like a hair's breadth. Previously, you didn't feel that you're in any dispute, or because of some things, some global things, but later, you see more and more. If a person stands on the sidelines and looks, what do you have from this? You don't even feel it happening, but you are more and more sensitive to it until the point where you can't tolerate it for a minute. Sensitivity increases, the measure of scrutiny rises, until all the difference between your opinion and the Creator's opinion, view, is eliminated. All that difference, all right?

Question (Petah Tikva Center): (52:14) From the perspective of wars, is that our main work? The question is, should we aspire to wars or to peace?

M. Laitman: We should, of course, aspire to peace, and never to want war. Meaning, I'm in a state of joy because I have some kind of sensation of the Creator, of His presence, His guidance over the world, His providence, the feeling of The Good Who Does Good acting upon me, that I belong to Him, I'm included in His guidance. These are things that we should not run away from, and we need to hold on to them; in them, those states, we are closer to the Creator. Closer if you accept those things in order to bestow, not in order to receive, right? It's a great commandment to be joyous, but it's when you're happy, not because of separation, but the joy of adhesion. If as a result of adhesion you have joy, then it's truly the joy of a commandment, of adhesion. But if you just feel good, that's the good of the wicked. So, if you are awarded with some degree, some state, where you feel that you have some connection, and that connection is mutual, right? According to qualities, and it's not according to what feels good to you right now, your tummy. Although tummy is also good, it's not forbidden, it's not a transgression. But according to your intentions, you have this equivalence, and you maintain those intentions, and because there is equivalence, in the intentions, you feel joy. Then you don't need to run away from that and look for wars. But as soon as you reach that, of course, a war will come to you, because the Creator will want to increase, to magnify that connection between you. And that is through the revelation of additional vessels, which need to undergo correction. And so, what does the Creator want? The records are revealed immediately. Yes, new ones. And then you enter a new degree, the acquisition of that new degree.

Question (Petah Tikva Center): (55:13) On the bottom of page 420, it is written that the Creator created the system of ABYA of Kedusha, the ABYA of holiness, and removed them from the will to receive for oneself, and placed it in the system of the worlds of ABYA of Tuma'a , ABYA of impurity. Can you explain that?

M. Laitman: We learned about the operation of the shattering of the vessels in the world of Nekudim, and then the scrutiny of the shattering and the correction of the shattering. As a result, we got the worlds of Atzilut, the worlds of BYA, of separation, and shells. This scrutiny and correction, this is the final scrutiny and correction that can be done, that can be had from the shattering, the shattering of the vessels. Yes. So, we have Atzilut, which is Galgalta ve Eynaim, we have BYA, which is the scrutinized and corrected Galgalta ve Eynaim through their integration in the vessels of AHP, but the vessels of AHP are not corrected. Rather, BYA, Atzilut, let's say, Galgalta ve Eynaim, exist in coarseness levels of two, three, and four, other than Galgalta ve Eynaim, in ZAT of Bina, which is Beriah, in Zeir Anpin, which is Yetzira, and Malchut, which is Assiya. And that's why it's called BYA of separation, because it's actually the structure of the world of Atzilut, it's the structure of Galgalta ve Eynaim, but they're within unscrutinized vessels. These non-scrutinized vessels, these AHP, are under the restriction, and within them are placed the vessels of bestowal; the vessels of bestowal within the vessels of reception. Additionally, we have vessels of reception, which belong to the vessels of bestowal, right? They're incorporated in the vessels of bestowal. These vessels are also scrutinized, and they cause the rising of BYA to Atzilut. And the other vessels, meaning the fourth kind of vessels, the heart of stone, that remains below, where the shells are, meaning the heart of stone. There are many kinds of stony hearts, right? The heart of stone relates to, well it's opposite the world's, corresponds to the worlds of BYA, Yetzira, and Assiya. And so the heart of stone is from Chazeh of Yetzira and below, because Chazeh of Yetzira and below, that's called the Tabur of the worlds of BYA in Chazeh of Yetzira. So, the lower half of Yetzira and Malchut, which is to say, the ten Sefirot of Assiya, that's where you have the vessels of reception which cannot be corrected, really from Tabur through to the Sium of BYA. Now, this thing is the most corrected, this is the most corrected state, meaning, we have preparation on behalf of the external system. Meaning the Creator created His system of bestowal, and guidance, and corrections, it was all prepared for the soul. Because in this system there are many different options which can also exist in the soul, meaning in the true Malchut of the central point of the second restriction, oh wait, no, the first restriction. Now, what's happening? How do we, in the central point of the first restriction, we never did anything with it, and we need to correct it, the restriction applies to it, and there's nothing else, and nothing else besides. How can we scrutinize it? How can we do anything with it? It is the created being.

M. Laitman: (01:00:17) And what we've done now in the worlds, in all the worlds, with the shattering of the worlds, the correction of the worlds, the establishment of the entirety of AK and BYA, we simply made a kind of combination of that central point with the first nine, or the fourth discernments of direct light, the four phases of direct light in the three discernments previous to it. Meaning, we restricted the previous three phases, we made them such that they are now prepared for the correction of the fourth phase itself. The fourth phase itself is under the first restriction. And we now take the fourth discernment and set it after this entire system of holiness, which is called the Chazeh of Yetzira. There all the vessels of bestowal end, conclude: AK, the true Galgalta ve Eynaim, which is Atzilut, the incorporation of Galgalta ve Eynaim in the vessels of reception, which is the worlds of BYA, which end at the Chazeh of Yetzira. From Chazeh of Yetzira and below, it's their Malchut which cannot be corrected, that's the shells, yes, fourteen Sefirot of the shells, of the Klipot. And we now, so to speak, we take this Malchut of the first restriction, the central one, the main one from Ein Sof, and we want to connect it with all the vessels of bestowal which exist from Ein Sof through to Chazeh of Yetzira. What do we gain by this? We want in some way to make a connection here between the qualities of the Creator and that central point. For the time being, through restriction, where this central point is inactive, it cannot do anything, it cannot participate in anything. It participated in the first nine, from that the worlds were made, but how to make it so that the first nine will in some way enter into her? So, we make this kind of artificial Partzuf, and also not artificial, because this example already existed in the worlds of the connection of Malchut with the first nine, and we saw that the connection of Malchut with the first nine can exist, and some outcome can come of it through the shattering.

However, it may be through the shattering we caused Malchut to connect to Bina, and in some way, it exists within the vessels of bestowal. Although within the vessels of bestowal she just restricts them, but there is a kind of connection in the form of the restrictions. This is called the Olamot, the worlds, from the word Ha'alamot, concealment. Now, it's clear that from the beginning, from the onset, that they're going to be shattered; otherwise, they cannot enter into each other. So, after connecting the first nine and Malchut, you reach the shattering, which is Adam HaRishon already; this is the Partzuf of Adam HaRishon.

Meaning it has that central point, which connects to Chazeh of Yetzira, before which exist all the first nine, let's say, in the form of the worlds, and it shatters alongside them, and receives into herself the qualities of the Creator. When she receives these qualities, the qualities of the Creator into her, she receives them in order to receive. Who shatters her? Malchut of Ein Sof. When she begins to receive in order to receive, opposite the restriction, against the restriction which was upon her before, the world of Atzilut breaks her, shatters her, actually, the worlds. They cause, they're like the head, the Rosh for Adam HaRishon. He was born from AVI, from ZON, which rose to AVI. So, his Rosh, his head, is the Rosh of… it's the worlds.

M. Laitman: (01:05:24) This Rosh caused the shattering of Adam HaRishon. And due to that, there is now a flaw in that Rosh, in that head. That flaw, that flaw is shown to Adam HaRishon, it appears to Adam HaRishon as the worlds of ABYA of Tuma'a, of impurity. Which is to say, the flaw that AVI caused, thus shattering the Partzuf, that flaw he now needs to scrutinize in himself. If he scrutinizes it, he reaches the degree of his root, which is AVI. And because he's doing the scrutiny, he doesn't just reach AVI, he also, through scrutiny, reaches Arich Anpin, he reaches Ein Sof, infinity. Therefore, these worlds of impurity and defilement, they happened because the worlds of ABYA caused the shattering of Adam HaRishon. And when Adam HaRishon corrects himself, it's as though he's correcting the worlds of BYA of impurity, transitioning them, turning them into BYA of holiness. By that he's taking, so to speak, all of his shattered vessels, and according to ABYA of impurity, this helps him see where he's right, where he's not. And with that, he adheres to BYA of holiness. And so gradually, slowly, he rises to Atzilut. There aren't enough words yet, but this is also something.

Question (Petah Tikva Center): (01:07:41) If I understood correctly, are these the same vessels of the worlds of Tuma'a , of impurity, that through the correction of Adam HaRishon, they gradually pass over from the system of Tuma'a, impurity, to Kedusha, to holiness?

M. Laitman: Once again, because of this noise, I can't hear. I don't know. It really disturbs me. Yes. They're not at fault. It's the ventilator. Yes.

Student: It's the system of BYA of impurity. Essentially, those same vessels that Adam HaRishon corrects in himself and transfers them from the system of impurity to the system of Kedusha, holiness? Meaning, are these the same vessels that in a corrected form within a person, they become the BYA of holiness?

M. Laitman: So, what you're asking is, the worlds which are the external part of me, how do they help me correct my inner vessels, right? Is that the question? The vessels of the worlds, impurity and purity, and holiness rather, they constitute for me the Creator's guidance towards me; Good Who Does Good, or the opposite, according to my perspective, through the will to receive or the will to bestow. And through this scrutiny, I then scrutinize my vessel. It's the way I relate to, let's say, my friend. Does he relate to me good or bad, properly or not? And here, above reason, I can justify him, and then I correct my own vessels. And then his bad actions appear to me to be well-intentioned, or the opposite. All in all, the worlds are how the Creator relates to me, behaves towards me, because He appears through these two opposite things, and the confusion is such that He can never be immediately, instantly understood. So, it turns out that this helps me scrutinize my vessels, my attitude towards the one, unified, unique, Good Who Does Good, yes, right?

Question (Petah Tikva Center): (01:10:33) If I may again, the point, how the worlds cause the shattering, which caused the worlds of impurity?

M. Laitman: The worlds caused the shattering by that they…what was done is, this operation of the creation of Adam HaRishon, that's not through the worlds. In the worlds, there are no records where now Adam HaRishon needs to be born, but rather this Reshimo comes from Ein Sof, from Malchut of Ein Sof, where after the restriction, the same way it was included in the first nine incorporated, and then the worlds came out as a result. The same record, in order to reach the maximal equivalence of form properly, it acts, and afterwards, when it concludes that action of inclusion, integration with the first nine, the more inner Reshimo, record, the incorporation with the first nine in it, that record now begins to emerge. And this causes the creation of this Partzuf of Adam HaRishon, the incorporation of Malchut, of the Chazeh of Yetzira, Malchut of Ein Sof in Chazeh of Yetzira. Now we say, God made him so… but still, vessels of bestowal, Bina did it, because there's this example of incorporation, the incorporation of Bina with Malchut in the world. So according to the same example, we now have this option, where specifically through the restriction, the second restriction - and the second restriction is corrected now, and it operates now in such a way where it's not voided. Now there is this ability to combine the Malchut with Bina, and that's what happens. Malchut standing behind the vessels of bestowal, Chazeh of Yetzira, so…

Student: How does it cause the shattering from which the worlds of impurity are made?

M. Laitman: The shattering ends, it's exactly according to the same process as in the world of Nekudim, because the same record of Dalet Gimel, which exists in Malchut of Ein Sof and remains unused in NHY of Galgalta, that same record also acts in Adam HaRishon. This is Malchut, which was never realized, it never materialized. So, the same Reshimot causes Gadlut in the same Partzuf of Katnut, the same Reshimot, the same record also causes the Gadlut, and according to the same circumstances. Also now there's no… how to say, there's no understanding ahead of time that he's going to receive in order to receive. Otherwise, this action would never happen. Rather, the shattering also happens in two stages, “I ate and I will eat more,” right? Where the first action creates the vessel, and when he can no longer withstand it, then it shatters.

Question (Petah Tikva Center): (01:13:52) So what causes them to stand one opposite the other? The impure BYA opposite the BYA of holiness should be the shell section, and that's it.

M. Laitman: After the worlds, meaning Abba and Ima, cause Adam HaRishon the breaking, then now their flaw is expressed in the impure BYA. By what will you now scrutinize, after the breaking of Adam HaRishon, the flaw of Adam HaRishon? Now, after the breaking of Adam HaRishon, the flaw of the upper one that caused you the breaking, by what? By which operation? Where is the flaw of the upper one? How does it appear to you? What do you feel it? Where can you see it, measure it, and correct it? Where? From the world of Nekudim, we have AHP of Ima, the real one, which is Leah, a woman of Gadlut, of greatness of Adam HaRishon. There is Leah there, we'll talk about her. In other words, the real AHP of Bina. So, now, how do you scrutinize, sort out, the present AVI with respect to Adam HaRishon? How they caused him the shattering, because he has to correct the shattering not through his action. He has to correct it in its upper root.

Meaning, the fact that AVI caused him the shattering on purpose, he should come to an operation, to its intention, to Ima's intention, the mother's intention, why she broke him. And to the father's intention, who did it inside Ima, and Ima didn't understand it. You understand? It's caused inside Arich Anpin, this matter is rooted. And a person, when we say Adam, we say MA is destined to be AB, and BON is destined to be SAG; meaning Zeir Anpin reaches the level of Arich Anpin, so he attains this sublime, hidden thought that is there. And to reach it, he has to actually reveal all the intentions of AVI toward him, when they went to break him. This is called reaching the Good Who Does Good, the real, the first one. You have to rise above the shattering, to the initial intention that caused your shattering, and then you'll understand what the Good Who Does Good is. If you don't reach that degree, you will not justify the breaking, ever.

Question (Petah Tikva Center): (01:17:14) You don't understand. After the shattering of the vessels, the system was so sophisticated that no flaws were in it, for all the forms and ways. Now you're saying that still there's a flaw in it that enables the shattering, that is causing the shattering in Nekudim.

M. Laitman: After the breaking of the vessels, they built a system out of the correction which could no longer cause harm or bad in the worlds, and it is ready to correct every single thing, but there's no one to correct. You are relating to the worlds of BYA, which is a system that went through the shattering and the correction and can no longer do anything bad. Very true. That system really cannot do anything bad from it, but it operates out of what is rooted in it. Now there comes a more internal discernment that is not in the world, in the worlds, because the worlds are built on the incorporation of Malchut in the first nine. Now, when we're talking about the incorporation of the first nine in Malchut, but the real Malchut, it's a deeper level of the will to receive. The worlds don't feel it purportedly. I'm using my words, just so you understand. Now there comes some sort of a creature into the world which is deeper, more internal. And the worlds, according to the measure that they can give it, are correct. They're giving just fine, but that measure which they give toward that creature, toward it, it's a shattering. Toward it, it's a shattering. This they cannot measure. Let's put it this way. The worlds measure that there will not be a shattering. And that there will be reception in order to bestow, on their measure, in the incorporation of Malchut in the first nine. They cannot measure if it will be reception in order to bestow in the incorporation of the first nine in Malchut. And the lower one receives it in this way, from the incorporation of the first nine in Malchut, not in incorporation of Malchut in the first nine, as it happened to us in the world of Nekudim. In other words, the correction of the worlds is seemingly lesser, inferior to the correction of that soul of Adam HaRishon. Adam HaRishon is seemingly much more sophisticated. It's as if, I don't know. Arich Anpin, which is the Reisha de Lo Ityada, the unknown Rosh, is, through the worlds, it confuses everything and causes the shattering.

Question (Petah Tikva Center): (01:20:34) Can't you say that the worlds are one layer, and we're a deeper layer, and when we enter into the creature himself from below upwards, that it's even deeper? Can you be in that problem?

M. Laitman: I don't know. This is…

Student: No, I'm asking, kind of like…

M. Laitman: I don't understand your picture.

Student: You're saying that all the worlds are one layer, and that the incorporation from below…

M. Laitman: Yes, the worlds, let's say, the whole system is on level three, and Adam HaRishon is on level four, deeper. And the worlds seemingly cannot understand him. They cannot feel that he's going to break, he's about to break. According to their functionality, there should not be a shattering. Again, I'm saying, these are my words. I'm just giving you a little bit of an explanation, and this is very lightweight. Don't take it as a principle.

Student: I'm asking about this now. I'm asking, can there be a state where the soul that's climbing from below upwards, while it's growing, that it has a more sophisticated way now, four of four?

M. Laitman: Now the soul that broke, Adam HaRishon that broke, and went through corrections, as he goes through corrections, it also improves the worlds. It's as if he instills his coarseness in the worlds as well. What does that mean? He…through him, the worlds become deeper, more kind of juicy, suitable for him. He puts them into himself. He brings abundance into them. He adds to them coarseness out of his own Partzuf. If previously the worlds were only an inanimate system compared to Adam HaRishon, he, when he instills the soul in them, he uses them as a part that dresses over his soul. Just like my ears clothe over my desire and bring me a feeling. The feeling is not in the ears, it's in the heart. But the ears are connected to the heart. The eye is connected to the heart. And then I make them my vessels. Adam HaRishon too, when he connects to himself the worlds, the worlds become a part of a living thing. Previously, it was inanimate. So, it's as if the coarseness enters the worlds as well. Or we can say the other way around, that Adam incorporates within him all the worlds.

Question (Petah Tikva Center): (01:23:48) So now that the system awakens to life in a higher, more sophisticated way, can it not be that certain flaws will awaken and the system will not have flaws, but this new created being will feel them during the shattering again? What prevents it? What's this level of, the higher level that causes them? Why can't there be another shattering?

M. Laitman: There cannot be another third shattering besides the shattering in the worlds and the shattering in the souls. Because there is no other carrier that needs to undergo scrutiny and correction. There's the incorporation of Malchut of Ein Sof in the first nine, in order to establish the Creator's relation toward her. And after that, there's the establishment of the Creator's guidance into herself, the first nine into Malchut in order to become similar to the operations of the Creator and in the incorporation of Malchut in the first nine. And in incorporation of the first nine, meaning the qualities of the Creator. In the operations of the Creator toward Malchut, there has to be a shattering, because Malchut connected with Bina, and Bina with Malchut. There's nothing more than that. There's the Creator, and there's a created being. So, in the first time, it's as if the Creator broke, and the Creator was corrected in the bad qualities of the created being. It's as if the Creator was restricted. All kinds of veils were placed on Himself, these worlds. His guidance, which is Good and Does Good completely, He completely spoiled it, made it according to the future created being that should grow toward it from zero.

So, the Creator spoiled Himself, corrupted Himself, and diminished Himself, right? If you can put it this way. He diminished Himself, His light. This is called the entry of Malchut into the first nine, and the breaking, and these corrections. But this is only a preparation. Now, Adam HaRishon, with his shattering and descent, now there begins to be scrutinies and corrections that are from us, from below upward. There's nothing more. What other discernments need shattering and corrections here? Tell me. If there are only two carriers, the Creator and the created being.

Question (Petah Tikva Center): (01:26:33) If there are only two carriers, then why is this process of scrutiny and revelation can’t be in parallel to the process of building of Adam HaRishon, the process of building of the incorporation?

M. Laitman: No, no, sweetie. It's exactly right what you're saying, I think. When Adam HaRishon was corrected, by this he builds, he also builds toward him the right guidance, providence.

Student: So, why can't He scrutinize it on the way? Why can't he come to scrutinize what exists?

M. Laitman: Who, he?

Student: Adam HaRishon.

M. Laitman: Why? Adam HaRishon could not scrutinize it?

Student: I'm asking.

M. Laitman: We're scrutinizing. This is Adam HaRishon. Who are you? Who am I?

Student: No, I'm asking about the process. Can it be in parallel to be building the system and building its stage of scrutiny?

M. Laitman: Why the process of our correction cannot be, doesn't build the system, the Creator's relation toward me as well? It builds it. But before that, there has to be a preparation on the part of the Creator, where the thought… Look, how does the Creator relate to us? The Good Who Does Good to the bad and to the good. The upper light fills us completely. It is in absolute rest, as it is written. Can we be in contact with that form? We have no connection to it. In order to be in contact with the Creator, you have to make the maximum concealment. If you already understand that man, Adam HaRishon, should break and come to disconnect from the Creator, and from here begin the scrutiny and the correction, then by what will he reach it? And by what will he be in contact with the Creator in order to correct himself? This is the Creator's relation toward him. It's called the worlds. The Creator Himself needs some sort of an adapter between Himself and Adam, the man. Otherwise, there is no providence, no guidance. It should be like in a country, in a state. You need, what is it called, a system, right? The system of governance, the judicial system, the operational system, the system that executes. Otherwise, how can he have any function from above, right? Okay, let's begin.

Question (Petah Tikva Center): (01:29:29) This scrutiny constantly is...Who is aiming us to begin to equivalence and form? Is it the Creator, the upper one, or the created being is the upper one?

M. Laitman: I don't understand what you're asking. The one who directs us is the Creator, the upper one, or the upper created being. Is there a lower Creator and a lower created being also? I don't know. Explain yourself. What are these definitions? I've never heard such a thing.

Student: Equivalence of form is Malchut of Ein Sof, right? So, the created being, meaning equivalence of form…

M. Laitman: Malchut of Ein Sof. I mean that it's the same Malchut of Ein Sof in which there is…in which there is the purpose of creation, to do good to His created beings. And it is revealed in it to the fullest in the third state. And out of that understanding of the first state and the third state that exists there together, out of this, it is clear what has to be from beginning to end. And that Malchut of Ein Sof now monitors and supervises, and makes the whole process together with the upper light that is before it. It does the whole process in order to reach in practice the third state. The third state is there in potential, not in practice. So, out of the third state that exists in Malchut of Ein Sof, in the world of Ein Sof in general, out of that, it is clear that there should be the shattering, and what corrections, and everything is clear, and everything exists already along with the third state already. But that we have to go through this whole process in practice through us.

Reader: We have to go through this entire process in practice by us. And now, friends, we will summarize what we heard, how we were impressed by the lesson, and what we're taking to implement in the Ten — 6 minutes workshop, please.

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