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

Daily Morning Lesson: April 23, 2026

Part 1: Rabash. All of Israel Have a Part in the Next World.

Original lesson date: 10/28/2003

Reader: Dear friends, in the first part of the lesson, we'll learn Rav’s lesson from 2003, based on the article, "All of Israel Have a Part in the Next World." You can find the article in the “Writings of Rabash,” Volume 1. We'll read it together in the Ten, we have 33 minutes. Tens who finish reading ahead of time are invited to start a workshop on the main principles from the article.

Reading: (00:35) Rabash. All of Israel Have a Part in the Next World

Article No. 3, 1987

It is written in The Zohar, Noah (Item 2): “Come and see: ‘All of Israel have a part in the next world.’ It asks, ‘What is the reason?’ It says, ‘Because they keep the covenant on which the world stands, as it is written, ‘If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.’’ Therefore, Israel—who are keeping the covenant because they have taken it upon themselves—have a part in the next world.”

We should understand, since first he says, “All of Israel have a part,” meaning that anyone who is called by the name, “Israel,” without any preconditions, has a part in the next world. But afterwards he interprets that not all of Israel. Rather, he sets conditions, that only those who are keeping the covenant. He brings evidence from the verse, that it refers to the keepers of the covenant, by what is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” We should also understand that the verse, “If My covenant is not day and night,” refers to the covenant.

It is written in Pesachim (p 68b): “Rabbi Elazar said, ‘Were it not for the Torah, heaven and earth would not exist,’ as it was said, ‘If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.’” RASHI interprets “If My covenant is not day and night” to mean the study of Torah, of which it is written, “And you shall contemplate it day and night.” Therefore, it means that the covenant is called ‘Torah.’ And here The Zohar interprets that a covenant is circumcision, which keeps the covenant.

Concerning Abraham’s making of the covenant, as it is written, “And made the covenant with him,” our sages explained that the Creator helped the making of the covenant for he could not make the covenant alone. Rather, the Creator helped him. We should understand what it means in the work that he could not make the covenant without the Creator’s help.

It is written concerning Abraham and Avimelech, “And the two of them made a covenant.” Baal HaSulam asked, “If two people understand that it is worthwhile for them to love each other, why should they make a covenant? How does an act of seemingly signing a contract help? What does it give us?” Then he said, “It gives us that when we make a covenant we mean that since it is possible that something might separate them, they are making a covenant now, so that just as now they understand that there is love and equivalence between them, this covenant will persist even if afterwards things will come that should separate them. Still, the connection they are establishing now will be permanent. Accordingly, we should say that if afterwards things will come that should separate them, we should say that each one should go above reason and say that they will not notice what they see within reason, but go above reason. Only in this way can the covenant hold and there will be no separation between them.

It therefore follows that whether we say that the covenant is the Torah or that the covenant is circumcision, it does not mean that only this gives the covenant with the Creator that his covenant with the Creator will not part, meaning that his heart will be whole with the Creator. Rather, both the Torah and circumcision come to keep the making of the covenant, where a person’s heart must be whole with the Creator, and cling to Him with a stake that will never fall, as it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” This is so because the matter of the creation of heaven and earth was with the intention to do good to His creations, and the creatures cannot receive the delight and pleasure without equivalence of form, meaning that all his actions will be in order to bestow. Otherwise there will be separation between the creatures and the Creator.

This is why we were given two covenants—the circumcision and the covenant of the Torah—by which we can come to make a covenant with the Creator with faith above reason and will be able to do everything in order to bestow.

This is the meaning of “If My covenant is not,” meaning If I did not create the counsels by which to achieve equivalence of form, it would not be possible to receive the delight and pleasure, which is the whole purpose of creation, to do good to His creations. And if I did not prepare the ways by which to achieve equivalence of form, I would not need to create heaven and earth for they would not be able to receive any benefit from creation, and the whole of creation would be pointless because there would not be anyone who could enjoy it. On this covenant—that he made the covenant of the stake that will never fall—Abraham needed His help. This is the meaning of the Creator having to help him. And this is the meaning of “And made a covenant with him,” meaning that the Creator helped him be able to go above reason.

There are three discernments to make in the work above reason:

He does not feel any lack in his work, so as to have a need to go above reason.
He feels his deficiency, but he is as a female, meaning as feeble as a female, having no strength to overcome and go above reason.
He is regarded as a male. This means that he has the strength to overcome and go above reason.

1) For example, when a person wants to rise before dawn and is woken up, sometimes the person hears but does not pay attention and keeps sleeping. At that time there is no one who feels his deficiency because he immediately fell asleep and therefore had no time to think of his deficiency. For this reason, he is still not regarded as a human being, where it is possible to distinguish between male and female. Adam [man/human] comes from the words Ish Adama [man of the earth], meaning that he is tilling the land so as to yield crops and fruits to sustain people.

This can be said only of one who feels his deficiency, who begins to work and correct his deficiency. However, when one does not feel his deficiency, there is no one to speak of. That is, even if you tell him his deficiency he will not hear because he has many excuses for everything. Naturally, he has no room for prayer that the Creator will help him have the ability to come out of the obstructions coming to him.

2) When he is woken up he begins to think, “It’s true that I said to my friend to wake me up but when I said to my friend that I wanted to get up before dawn it was because I had some desire to get up and study; I craved the pleasure I would receive from the Torah. And even if I did not think that I would find great pleasure in studying Torah, I nevertheless did not have the suffering of having to get out of bed and give up the pleasure of rest. When I spoke to my friend about waking me up I was thinking only of the pleasure I could derive from studying Torah; this is why I asked him. But now that I am lying under the blanket, and if there is rain and wind outside, I certainly feel pleasure in the rest. But now I have to get up. How do I know that I will receive greater pleasure from learning Torah? For this reason, it is better for me to ‘Sit and do nothing,’ for certainty is preferable to doubt, since the rest certainly gives me pleasure, while studying Torah does not shine as pleasurable to me.”

However, afterward, thoughts come to him: “We learned that we have to go above reason, meaning not regard the amount of pleasure I will have and that this will be my gauge. Rather, we have to work for the Creator. So why am I calculating for myself, meaning how much I will gain from this? Instead, I should be calculating if the act I am doing is keeping the commandment of the Creator and He enjoys my heeding Him. And why do I have thoughts of self-love? But what can I do now, since I cannot overcome my thoughts?”

It follows that he is regarded as a servant of the Creator, who wants to overcome the alien thoughts, meaning that these thoughts are alien to the path of Torah. This is regarded as being a female, meaning that he is as feeble as a female, that he lacks the strength to overcome.

3) He is as a male, meaning has the strength to overcome. That is, when he is woken up, if thoughts come to him—“Why should you get up from the rest you are enjoying? You probably think that when you get out of bed and go study you will enjoy more than you are enjoying now, but how do you know that this is so?” It promptly advises him to test if this is so. But then it tells him: “What flavor are you now tasting in the study, that you are hoping to receive later?” and he immediately gets such flavors that the world grows dark on him, meaning that depictions of concealment come to him, which hide from him the vitality in the Torah. Then the body asks him: “Tell me, are these the states you long for?”

If he is a man, called “man of war,” he tells his body: “Everything you say is true. That is, according to your view, you are right. However, the foundation on which I am building the engagement in Torah and Mitzvot [commandments] is above reason. This means that reason mandates that the will to receive delight and pleasure will determine whether or not it is worth working for, and above reason means that he is working in order to bestow. That is, the will to receive does not need to agree to it, but the desire to bestow determines.

This means that if he believes that the work he wants to do now will bring contentment to the Creator, he is promptly willing to do it, without any delays. And although the body claims the opposite, he still has the power to overcome it. This is called “male.”

However, after a person has completed these three discernments in the work—1) when he still does not feel his deficiency so as to ask the Creator to help him, 2) that he does feel his deficiency but has no strength to overcome, which is called “a female,” and 3) when he is a male, a man of war, meaning that he can overcome his deficiency—he comes to a state of Shabbat, meaning rest from his work. This is called “You shall work six days, but on the seventh day you shall rest.”

By this we can interpret, “These are the generations of Noah, a righteous man.” Noah is regarded as Naicha [Aramaic: “rest”], as it is written in The Zohar. This is why he is called “righteous,” since there is rest in him. The Zohar says, “Where there is work, there is Sitra Achra [other side]. Hence, naturally, one who is righteous cannot have work. It is as Baal HaSulam said, that where Kedusha [holiness] shines, a person is annulled as a candle before a torch, and it cannot be said there that the body has work because the Kedusha is the source of delight and pleasure.

However, when a person has some grip of the Sitra Achra, it clothes man with self-love, called “receiving in order to receive,” and on this there was a Tzimtzum [restriction] and concealment and Kedusha cannot be revealed there. Only concealment is on this place, meaning that the delight and pleasure do not shine there, but to the contrary.

And saying, “For they are our lives and the length of our days, and we contemplate them day and night,” or when we say, “They are nicer than gold, than much fine gold, and sweeter than honey and the drippings of the honeycomb,” this is when a person has proper Kelim [vessels] for it, which are called “vessels of bestowal.” This gives us equivalence of form, at which time the reception of pleasures is in order to bestow. Otherwise, meaning if the light and abundance illuminated in vessels of reception, the receivers would become more remote from the Creator. The purpose is that we must cling to the Creator, as it is written, “And you who cleave unto the Lord your God are alive every one of you this day.”

It therefore follows that one who is righteous, there is no room there for the Sitra Achra, but there is a place of rest for the spirit [contentment]. This is the meaning of Shabbat, as it is written, “for in it He ceased and rested,” as due to the sanctity of Shabbat there is no room for work now.

However, our sages said (Avoda Zarah 3a), “The Creator said to them: ‘Fools, he who toiled on the eve of Shabbat shall eat on Shabbat. He who did not toil on the eve of Shabbat, from where will he eat on Shabbat?’”

This means that one who toiled, meaning had labor and toil with the Sitra Achra, who obstructed him from going on the path of Lishma, that is, during the work he felt that he could not overcome the evil in him, it is because he was still not rewarded with entering Kedusha. However, he believes that as soon as he enters Kedusha the Sitra Achra will be canceled as a candle before a torch and he will have no contact with the Sitra Achra. It follows that he knows he is missing one thing—for the Creator to help him and let him attain some Kedusha, and then everything will be fine.

For this reason, during the labor and the work he prays from the bottom of the heart that the Creator will help him. At that time he feels that without help from the Creator he will not attain a thing. This feeling that he has, that the Creator can help him, makes a Kli [vessel] in a person to receive the help from the Creator because a deficiency is called a Kli to receive filling. For this reason, the faith that he has in the Creator, that, as it is written, “You hear the prayer of every mouth,” makes the Kli to receive the help.

By this we will understand the matter of “He who did not toil on the eve of Shabbat,” meaning who did not work with himself to work in order to bestow and see that he cannot win alone, without the Creator’s help, naturally, he has no room for prayer, which is the Kli to receive His help. Since the rule is that there is no light without a Kli, we need preparation so as to have what to eat on Shabbat, for the six workdays are the preparation to receive the light of Shabbat, and Shabbat is considered the abundance extended to fill the empty Kelim awaiting His help.

It is as it is written, “The light in it reforms him,” as it is written about Shabbat, “All the judgments are impregnated by her, and none other govern all the worlds but her” (Kegavna on the night of Shabbat). Thus, since after the labor with the Sitra Achra, when they feel the deficiency, called Kli, they can receive the Shabbat, called “ceasing” and “rest.”

Now we can understand what we asked. He says there, “All of Israel have a part in the next world,” without any conditions. Afterward, he says it is specifically those who kept the covenant, and not all of Israel.

We should interpret the world Ysrael [Israel] to mean Yashar-El [straight to the Creator]. This means that in everything he does, he wants his work to be directly to the Creator and not for his own benefit. It is as we explained about the verse, “And there shall be no foreign God in you, and you will not bow to a strange God.”

Our sages said (Shabbat 105b), “Which is the foreign God in man’s body? It is the evil inclination.”

We should understand this. After all, the good inclination is also in a man’s body, as it is written (Zohar, Lech Lecha, Item 86), “‘For we are brothers,’ meaning the evil inclination and the good inclination are close to each other. One stands to one’s right and the other stands to one’s left. The evil inclination on the left, and the good inclination on the right.”

Thus, we see that the good inclination is also in man’s body. Therefore, what does it mean that they said that the evil inclination is in man’s body? We should interpret this according to our way: The evil inclination is concerned with, and aspires for everything that it does to enter his body, that the intention will be entirely for his own benefit, which is regarded as “into his own body.” Conversely, the good inclination strives that all his actions will be outside his body. This is considered that his whole aspiration is to come to doing all his works for the Creator and not for his own benefit. By this we can interpret the word Israel to mean Yashar-El—that all his actions will be only for the Creator.

Similarly, it is presented in the interpretation of our sages (Yerushalmi 9a): “Rabbi Levi said, ‘The heart and the eye are two mediators of sin, as it is written, (Proverbs), ‘Give Me your heart, My son, And let your eyes delight in My ways,’ said the Creator. If you give Me your heart and eyes I will know that you are Mine.’”

This means that when we say, “Who chooses His people, Israel,” when is one regarded as belonging to the people of the Creator? It is when a person places his eyes and heart there, meaning that everything he looks at and what the heart craves, he tries to make it all in favor of the Creator and not for his own benefit. This is called “You are Mine,” meaning “You belong to Me.” Then he is included in His people Yashar-El.

Accordingly, we should interpret “All of Israel have a part in the next world,” and afterwards he interprets who is regarded as Israel and says that only one who keeps the covenant on which the world exists is called Israel. Otherwise, meaning who does not keep the covenant by which the world exists does not belong to Israel but to the nations of the world.

And what is the covenant by which the world exists? It is that he makes a covenant with the Creator that all his works will be only to benefit the Creator. This is called “in order to bestow,” for specifically by this there will be existence to the world. This means that the world was created in order to do good to His creations, and as long as there is no equivalence of form, the delight and pleasure cannot clothe in the creatures.

It follows that the whole creation of the world, which was in order to do good to His creations, was in vain because there is no one to receive the delight and pleasure. However, through the covenant with the Creator the creatures will be fit to receive the delight and pleasure.

In order to achieve the covenant, there is the Torah and the circumcision, meaning that in everything we do we must intend that by this we will be rewarded with making a covenant with the Creator forever. Especially, we must believe that the Creator hears the prayer of every mouth, and by this we will be saved.

Reader: We'll go to a lesson from October 28, 2003.

M. Laitman: (33:43) It's page 44, "All of Israel Have a Part in the Next World." Baal HaSulam explains to us, what does it mean “all of Israel?” Who is Israel? So he says that Israel is those who made a covenant with the Creator. What does it mean they made a covenant? That they have reached equivalence of form. “Covenant” means connection. Or according to the yearning for this state, they are called “Israel.” This is how Israel are called, according to the yearning that each and every one has towards the Creator. Then they're already called “Israel,” according to the goal, even though they haven't reached it yet, this is the spiritual definition. Of course, besides that, besides the spiritual plane, we also live on the corporeal plane. And according to the corporeal plane, according to the branch and root, there is a different definition for Israel, a material one. According to the definition, one who is born from a Jewish mother is called Israel in corporeality. But we are discussing the internality of man, whatever depends on him. Where he can truly execute, realize the only free choice that he has, which is to adhere to the Creator by his own volition, by his labor. And here there are a few degrees. This is what Rabash is telling us about a person who does not want to be Israel. He doesn't understand it, he doesn't want it, he doesn't think about it - he's disconnected. Afterwards, from being completely disconnected, he starts to feel that he does not want. Afterwards, he starts to feel that even though it is important, but he doesn't have the strength, then he's called “female.” And if he keeps the advice of the Kabbalists, then he enters a society that can provide him the power to go above reason. This means that even though he doesn't want it, but the society inserts into him the importance of the goal beyond the desire that he had. And then already, desires begin to be depicted in him, certainly to reach adhesion with the Creator. This means to reach connection, to reach the covenant, and then instead of being called “female,” he's called “male.” And it could be that on this path; he also falls from the degree of the male to the degree of the female. Once again, he's powerless, and time goes by, and it works, and the group works on him. And again, he returns to being “male.” Sometimes, it's according to his labor; sometimes, whatever the mind doesn't do, time does. And this is how he advances.

M. Laitman: (37:52) One who advances by his own powers, that each time he carries the goal, the importance of the goal that will pull him forward he's called Yashar-El, Israel. This is actually his direction, his course. And he determines that as his life's journey, the process that he has to go through to execute during his life. As I said, in spirituality, on the spiritual plane, there are definitions in spirituality, meaning in the root of all of the phases, all of the roots. And there are also, in our world, on the corporeal plane, also names, definitions, results of the roots. So, we have two planes, the spiritual plane, and down below, beneath it, the corporeal plane. Baal HaSulam explains to us about the branch and the root in "Inner Observation," Part 1 in TES, where he says that you have no blade of grass down below that does not have an angel above that strikes it and tells it, "grow." That in this world, there is no object, quality, power, desire, no matter how we could point at it, that exists in any form: in the still, in the vegetative, in the animate, in the speaking - in thought, in desire, in potential, in actuality, in matter - each and every being has a spiritual root from which it is born. This is its root, and the root determines and revives it, and as they say, it strikes it and tells it, "grow." By imprinting in it deficiencies, each time in a different manner, a directed way, by that it awakens it to grow. This is why we distinguish between these two levels, and because actually everything is determined by the spiritual level, the spiritual plane, this is where the roots are, and from there come all the pressures of the providence and guidance. As it says, it strikes it, and down below it has to already grow. The wisdom of Kabbalah, because it engages in that, it wants to show a person how he can change his destiny, how to not wait for the blow, but rather to elevate himself and execute his actions by himself instead of through the strike, and then to grow in a way that is more beneficial and faster. This self-participation is called Israel, that on his own he yearns, Yashar-El, because he's going to grow this way or that way. However, if he will want it by himself, then he would exit the state of the nations of the world to the state of Israel. So the wisdom of Kabbalah speaks about these qualities on the spiritual plane, but certainly also on the corporeal plane. As a result of that, in our substance, we have the same discernment. First, we correct the vessels of Galgalta ve Eynaim, which are called Israel, the few of the nations, and later on AHP of ascent, and only after that the true AHP. When Israel corrects themselves, the Galgalta ve Eynaim of all of the broken vessels, then they have to exit all of the vessels, and these actions are called Kedusha, holiness and purity. When they make a covenant - a covenant means that they disconnect themselves from the vessels of reception, and they make themselves similar to the quality of the Creator, to Galgalta ve Eynaim, to the vessels of bestowal.

M. Laitman: (42:53) AHP of ascent, means that they try to extract from the vessels of reception their participation, their association of Malchut in Bina. This is similar to AHP of Bina, that intends to later on operate in Malchut. That if there will be a strong AHP of Bina, with such an intensity that it can pass all the light from above to Malchut, this is considered that they have corrected all the AHP of ascent. After they corrected it, then certainly Galgalta ve Eynaim and AHP of ascent, which is like GAR of Bina and ZAT of Bina, can together correct Malchut itself. And Malchut is not corrected through the covenant by such corrections as they did in the state of Galgalta ve Eynaim and AHP of Aliya [ascent] in the state of Israel. It is corrected in its place, as we call it, when the light comes from above and it sanctifies Malchut as it is. As it is written that the angel of death will become the holy angel, the pig will become holy, meaning kosher. So what happened? Did the laws of nature change? Suddenly the pig doesn't have those same signs as an impure animal, but rather suddenly, besides the hoof, it will also be eating differently, eating like a cow. So certainly there are no such things, the Creator does not change the acts of Genesis. The laws of nature are absolute, deterministic laws, but rather AHP of ascent will do its work and Malchut will be corrected in her own place. So there will be no changes through Malchut joining Bina, but rather the force of correction will come from Bina to Malchut. And then, not only the state of Israel will be corrected, but also the quality of the nations of the world. And then there will be no difference between the next world and this world. At the time of correction they say that Israel has a part in the next world. They, those who attach themselves to spirituality, they're called Israel, and then they have not a part, only a part in that place, in that state called the next world through the covenant with the Creator; through the connection, through equivalence of form, adhesion with the Creator. Whereas in the future, at the end of correction, in future time, then the next world comes down and is incorporated in this world without any difference. So then it's no longer considered that the quality of Israel, they have a part in the next world. It's not just, there is no such part - all of creation have that same state of adhesion with the Creator.

Question (Petah Tikva Center): (47:07) The nations of the world that are corrected without this process called the covenant, Malchut which is corrected, as you said, in its place, how does it manage to avoid shame?

M. Laitman: The nations of the world are phases of Malchut that, to begin with, these phases cannot be corrected through the parts of Bina, which cannot even enter into them. What does it mean that the Creator turned to all of the nations of the world and none of them wanted to receive the Torah? This means that you have desires that are unable to, because of the lack of participation of Bina in them after the shattering of the vessel, they cannot be in this idea of in order to bestow - the understanding of in order to bestow, the work of in order to bestow, but only through a special correction, that they will simply receive it from above. Now, you might say, what kind of participation is there on their behalf in the process of correction? We'll talk about that, but for the meantime there isn't any. The process of correction is laid upon Israel, only on Israel. There is nothing to wait for, or what to blame, let's say - the nations of the world in corporeality, or wait for the parts of Malchut in spirituality - that it will be able to correct itself if it doesn't have the qualities of Bina. After the shattering of the vessels, they were not inserted into it; and opposite those parts of Bina that exist in it, let's say that can feel the surrounding light, there is no such thing. And therefore, if it is so, how can these parts be corrected? But rather, there are parts that were incorporated in each other, Galgalta ve Eynaim and AHP, AHP and Galgalta ve Eynaim, meaning Israel and the nations of the world, as it says, that the people of Israel went to exile only in order to add to themselves the souls of the nations. There is such an incorporation, but this is only in order to develop the quality of Israel to such a power, such magnitude, that it would certainly be able to draw all the light that will correct the AHP, so they can be what we call “light for the nations.” Otherwise, look, let's put it this way - before the shattering, Galgalta ve Eynaim were in Kedusha, and AHP were in Kedusha. In Galgalta ve Eynaim, you see that they are full. They use the entire Galgalta ve Eynaim, vessels of bestowal, Hafetz Hesed [delighted in mercy] - they don't need anything - the quality of Israel, above the Parsa. AHP are below the Parsa. They cannot participate in any other way than what they have through the first restriction, by their own will. So seemingly, everything is corrected in a way that it cannot be anymore. At the end of correction, well, before the end of correction, what is the state? Following all of our work, when Galgalta ve Eynaim are corrected, on AHP there is the first restriction, according to our choice. And there is also AHP of ascent. Right? Those same sparks, the parts of AHP that can be corrected, where Bina and Malchut are incorporated together, we add them to Bina, to Galgalta ve Eynaim. This is called the souls of the proselytes, converts. So what benefit is there from this process, because of which the shattering was done, and all the exile, and all the corrections, and finally, at the end, we reach this state, where we have the corrected Galgalta ve Eynaim, AHP is corrected as they were before.

M. Laitman: (51:27) Then we also have the AHP of ascent. So there are many discernments in truth, which are different from before, because first of all, with Galgalta ve Eynaim and AHP, the person already distinguishes them, and he divides it, and he makes corrects, he executes this whole structure. He builds it by himself, from the state of the shattering, according to how it was before. So there is - he already has execution here. He already does; he realizes his free choice. This means that he builds himself through Galgalta ve Eynaim and AHP. AHP is under restriction, Galgalta ve Eynaim exist in realization, in adhesion with the Creator, and also there is AHP of ascent. This AHP of ascent by that, the person corrects also the true AHP, because by taking all these vessels of reception, those that can join vessels of bestowal, he determines that he doesn't wish to use the true AHP, precisely because you cannot correct it in order to bestow. If it were possible to correct it in order to bestow, certainly he would have used it. Meaning, by that he expresses his desire to use it, but because he's not doing it, that's not up to him, because they're not in the true AHP, the sparks of Bina. They didn't penetrate there, even in the shattering of the vessels, so he does not use it. So it turns out that our work is especially about the connection between Bina and Malchut, because that's an outcome of the shattering. All the qualities of Bina and Malchut that mixed with one another in such a form that you cannot distinguish individual qualities, and each quality includes all other qualities. Meaning, as a result of that, also in our world, we have to deal not only with ourselves, we cannot work with ourselves, rather we constantly need and we will need to work against the whole world, rather before the whole world, not against, before the whole world. To extract the quality of Israel, for that we must use all the vessels that exist in reality. Therefore, what can I tell you? I think that the part of Israel and the part of the Gentiles, one against the other, both in our world, they'll have to understand what is the general purpose, what's required of Israel, why the nations of the world have a natural impulse to blame Israel, a natural impulse that comes from the upper root, and for Israel to recognize their obligation. And then precisely because they are incorporated in one another after the shattering of the vessels, and we are as a result of the shattering of the vessels, then we will need, through mutual help, this mutual advancement, we will need to make the corrections in the souls - meaning in their desires, through understanding, through thought, through intention. And I think it will be revealed shortly.

Question (Petah Tikva Center): (56:24) As a result of this, the true AHP reaches some inner agreement to be corrected at the end, or is it without their agreement that they will be corrected at the end? How does it work?

M. Laitman: Does the true AHP also agree to be corrected?

Student: At the end of the way.

M. Laitman: Yes, but this agreement to be corrected comes as a result of the influence of the light. And the true AHP that cannot summon the light, cannot draw the light by itself, that's why we say that Israel is a light unto the nations. Galgalta ve Eynaim draw the light and scrutinize themselves, and corresponding to that, parts that cannot correct themselves in such a way, can feel in what way they can be corrected. There are parts that attract the light, and there are parts where these lights that accumulate it will correct them. Galgalta ve Eynaim, Israel, they draw the lights, and the lights that accumulate correct the AHP. You're asking, is there room here for mutual work? I think that yes. What do I mean by mutual work? It's possible, as we see it on ourselves, we see in the resistance of the will to receive to our internal process, and we see the same in externality, on the corporeal level, that the nations of the world object to the existence of Israel, they don't want it to exist. And they see Galgalta ve Eynaim as the redundant part, a part that dominates them, and doesn't work with their best interests in mind, and from that come all the scrutinies.

Question (Petah Tikva Center): (58:44) How is it possible that, if everything is incorporated in everything, how can it be that there are such desires that have no part in Bina?

M. Laitman: Because the coarse vessels’ demand the correction, vessels of reception, they feel the absence of correction more than Israel. So, certainly, the pressure comes from them. The problem in our world is for them to understand and to recognize what's truly happening, to correctly read reality, and correctly participate in the process, to obligate Israel to do what's required of them. That's what the nations of the world are activated to do even now.

Question (Petah Tikva Center): (01:00:07) How can it be that the Parsa would be broken and the light will come?

M. Laitman: The Parsa will not shatter and let the light come from Galgalta ve Eynaim to the AHP below. It will not break, it will simply be revoked, canceled. The second restriction will be canceled, and everyone returns to the first restriction. How does it happen? We don't know. It's through the special light that will correct the AHP in its place. I remember we had this question then. Everyone will have to get circumcised? Everyone will have to become Jewish? Everyone will be unique or unified from the word unification of the Creator, but not through the corrections that Galgalta ve Eynaim took out of the AHP. Rather, the AHP will be corrected in its place. Meaning that a pig will remain a pig but will be kosher. Meaning, the vessels of reception will remain in their place as they are and will be able to receive in order to bestow. This means that the second restriction will be annulled and it will be possible to use the real vessels of reception without any change in them in order to bestow. And all the corrections that we learn in, let's say, the “House of the Gate of Intentions,” according to what Baal HaSulam explains there, right? Circumcision and all these corrections that you have to do in the scrutiny between the AHP and Galgalta ve Eynaim, the correction of Galgalta ve Eynaim to separate it from AHP, these are all the commandments, right? So all these commandments are the actions of the correction until the end of correction. Because you don't have the power, the energy to work with the AHP, they tell you in what way you can distinguish all the different parts of the will to receive with which you can work in order to bestow. And here there's a scrutiny and correction of these desires, right? This is all 613 actions. But once they are corrected, the AHP will be corrected itself as a result of these actions. And then you don't need any restrictions and any special deeds, rather the will to receive simply works in order to bestow, acquires this nature and that's it. There are no special actions there to work with the will to receive, and there's a special commandment, only in order to bestow, the intention and that's it. Meaning, we don't need the form of Israel, it will acquire this form of Israel without changing within himself.

Question (Petah Tikva Center): (01:03:06) Can we say that at the end of correction, before that comes first an inner correction in the nature of the shell, seemingly instead of controlling the light…

M. Laitman: I heard from people in the Sitrin that there's some misunderstanding. “You, Israel, you right, that it all belongs to you, or why are we here?” There were such people, who didn't understand it, we need to scrutinize it in truth. There's nothing here, we can explain everything here. I don't know what's so hard to grasp. Everything in spirituality is hard to grasp until you have internal discernments corresponding to it in a person. We see, right? Everything we learn, we don’t understand and we have certain preparations inside of us, vessels, discernments, knowledge, also a certain feeling and together with that comes the absorption of the material.

Question (Petah Tikva Center): (01:04:18) Can we say that the time, the moment of the end of correction is preceded by some inner change in the nature of the Klipot, the shells, that instead of controlling the light, they're willing to be corrected at all costs?

M. Laitman: After you scrutinize the Galgalta ve Eynaim, and you scrutinize all the AHP, you're left with a true AHP. A true AHP is left after the scrutiny where a person disqualifies it 100% in the form of in order to receive. By being 100% disqualified by a person, then it's annulled, cancelled in the eyes of a person. He doesn't have any grasp from the Galgalta ve Eynaim in the AHP, and from the AHP toward the Galgalta ve Eynaim. That's why his AHP changes, because of all the scrutinies that were done over him. That is his correction. You distinguish it and you say in such a way that it's unacceptable or rather he's not received in this way. Meaning, with that we acquire a screen to work with this true AHP in order to bestow. Then it comes the light of AK, Pealim, Mekabtziel that accumulates all these discernments, all the decisions of a person, and it gives a person the power to work with the true AHP. This means that you go through the second restriction that is annulled, that is cancelled. There's no difference between Malchut and Bina, rather all of Malchut acquires also the qualities of Bina and works in order to bestow. Meaning it has the qualities of itself and of Bina.

Student: So no spark of light remains in the shells? Is that like that?

M. Laitman: Yes, the shells are cancelled. Yes, all the shells are cancelled. How can it be? The shells relate only to a person. We are in the end of correction and we are in Ein Sof, the end of correction. Rather in our feelings, we don't, we are not in it by feeling. So by going through this entire path where we scrutinize our state and we wish to relate each and every state and each time ourselves, we wish to relate the corrected state to the end of correction, certainly by that the shells are cancelled. You cancel them with each and every action, a certain portion of them.

Question (Petah Tikva Center): (01:06:50) How could it be that there are such desires that are not incorporated in desires of Bina? If everything is incorporated with everything, so what are these desires?

M. Laitman: We see the light comes from phase four, phase of root of the four phases of direct light. It creates phase one. Phase one receives the light, feels pleasure. Inside this pleasure it discovers the giver of the pleasure, the root phase. It wants to be like him because it's a higher degree, a higher phase. It's greater, more important. It becomes like the root phase, meaning it becomes phase two. It wants to receive nothing. When it doesn't want to receive anything, it resembles the root phase, it begins to understand the desire in the root. It's not that the root does not want to receive. There is no desire to receive in the root. Rather, the root wishes to bestow, to give. In the second phase, can it give? It wants to give. No. So how will it want now to give? It receives this desire from the revelation of the Creator again inside of it. And then it understands that it can give only because the Creator has a deficiency. He wants to bestow. And if I will receive because He wishes to give, then I will bring Him pleasure. This is the meaning of “I will give, I will bestow.” Then the second phase builds the third phase. So what is the third phase? The third phase is exactly like the action of the root. Second phase does not want to receive, like the root doesn't receive. The third phase gives. It returns it like the root phase. So by that, everything ends. You don't need anything more than that. What does the third phase in it reveals?

Student: That this is not her purpose, just like that.

M. Laitman: No. After it now resembles the Creator, that it gives like the Creator, what else is it lacking? It's lacking to be in His degree. This is called “from Your actions, we shall know You.” It did exactly as He did, the Creator, the light, like the root phase. Now it wants to be in the same level, same stature. So the fourth phase that wishes to be in the same level, its desire does not come directly from the Creator. This desire was made because she made herself resemble Him, and she understood His internality, and that's why phase four is a special phase. And if the three previous discernments come directly from the Creator, phase four is we say, no, this is a created being. It's a certain new desire, a special desire that did not come directly, right? Not directly, and that phase four, we relate to it as the root of the created being. It's not a created being because nevertheless, it's still connected very much to the Creator, but it's already the root of the created being. And that's why this phase that is looking for what to do afterwards by revealing what do I get out of it, that I want to be like Him. Then she discovers that this big will to receive of hers, she cannot realize it. And as a result, she has shame that she is not like Him, shame that relates to the actual landlord.

M. Laitman: (01:11:06) In this desire that the phase four feels, maybe I'm not so precise with the discernments, because it's a topic that each time you can add everything to it. So, that phase four cannot against this will to receive that is now depicted in her acquire strength from above, no strength from above comes to her according to this desire to carry out the desire immediately, as it was in the root phase and from the root to one, from one to two, from two to three, even from three to four. Why? Because the light that creates her, that brings her strength, filling, is not intended for this. It can bring her strength only for the first three, but not in phase four itself. So, phase four is a problem. What do I do with myself? That desire does not get from above what is called a covering. There are no forces corresponding to it which I can use and do with that desire or anything. What I can do is because of the shame, because of my recognition that I'm not Him, I can restrict it and not use it. This, to this, the shame does give me strength, but other than that, I cannot do anything with it. And then just imagine a situation where there is nothing you can do. And then we understand that we can perform such actions that this desire will still remain, but there will be a decision that pertains to this desire to really be like the Creator. How can that decision be? I have to work against this desire to the fullest and decide against all the desires that are in it, all of it, that I want, even though I cannot work with it as it is, but this is my self - I want to be from myself like the Creator. How do I do it? If I associate Bina with it, from the breaking of the vessels, and in all my discernments, I will decide that I, with each desire I have in this phase four, I want it to nevertheless be like the Creator. How do I decide that? With everything else besides it, I adhere, I adhere to the Creator, and by being unable to work with it, I decide that I simply don't want to be with it. It is not me. In other words, a person steps on his self and works with what he can adhere to the Creator with. It's called with faith above reason, a vessel that he builds with the intention to bestow above phase four, etc. And after he made all those discernments, it's called, as with Ein Sof [infinity], you can learn what he does in Ein Sof. So, all of that desire in phase four basically decided that it doesn't only restrict itself, that it shifts all of it purportedly to the first three. He wants to be like the Creator, in His status, and he did this work out of free choice, out of the darkness, out of all the possibilities he had, right? In other words, by this, he built himself truly in compatibility with the Creator, as existence from absence, because he made all this work from complete disconnect from the Creator. That's it. So, you're asking, how can this phase four be corrected? We see that that's the only way it can be corrected. Only when it is associated, mixed with Bina, and that mixture will be at the level of phase four, meaning in order to receive, the lowest degree, in complete darkness and disconnection from the Creator. And then, out of these scrutinies, phase four will decide about itself that it, with its own free choice, she wants to be in a degree, in the status of the Emanator. Then the matter of shame disappears, and that status really is acquired through her own work, et cetera.

Question (Petah Tikva Center): (01:16:33) So, she does mingle with Bina? It's not clear.

M. Laitman: Does this phase four, in order to make all these discernments, mix with Bina? Of course, she mixes with Bina. She feels shame; when she feels shame in the beginning, she's also mixed with Bina, seemingly with the forces of bestowal, but she's mixed only in order to feel that she's opposite, and not to acquire from this the power to bestow the strength. If she can acquire the strength to bestow, it's a sign that it's not the real phase four, the clean one. It's a sign that there is some connection there with the Emanator. What does it mean that there is no connection with the Emanator? She's completely opposite from Him, that the form of bestowal is not attached to her, ever. This cannot be in our nature.

Question (Petah Tikva Center): (01:17:31) And why don't we see that these are the desires, instead of we searching for them ourselves? Can there be such a thing when a person needs to scrutinize these desires, not to use them, let's say? Can't the Kabbalists come and say…

M. Laitman: A person who uses his desires, distinguishes which desires he can use or cannot use, this is the meaning of the Mitzvot, the commandments. How to perform corrections in each and every desire. There are desires in which you can perform corrections in practice, what we call the practical commandments, the commandments to do. And there are desires that pertain to phase four in which you can only perform an act where you do not use them - the commandments “not to do.”

Student: These are all the commandments not to do?

M. Laitman: These are all the commandments not to do. Altogether, you have 248 commandments to do, and 365 commandments not to do. 248 main desires from the souls - our desires, that it's possible to work with them in order to bestow in all kinds of ways, and 365 desires that belong to the AHP, to the structure of the Guf, the body of the soul from Tabur downward, and with these desires it's impossible to work in order to bestow. You can only perform the restriction on them. These commandments we call, “do not do,” don't do, don't use them. These desires must only go through restriction, meaning you will decide that you cannot use them because the way they are used, they cannot be used in a way that adheres you, attaches you to the Creator.

Student: Why?

M. Laitman: Because there is no spark of bestowal in them. They cannot understand the quality of Bina. You can only extract from them sparks. Through the sparks that are in them, you understand that in them, there cannot be more than your decision not to use them. You make that scrutiny, that inquiry, that difference between that phase four and phase two, Bina, and you see that it's opposite, and you decide not to use these desires. You cannot do more than that. The real Bina cannot connect with the real Malchut. We just need to understand that there is no such thing that you can connect these two qualities together, much less if they're so opposite. You understand? It can never be. But there can be a connection between them that allows you to decide how opposite they are and how to distinguish.

Question (Petah Tikva Center): (01:20:51) And until a person enters spirituality, it doesn't even help him that he reads in the book, "You shall do that, don't do that," he has no feeling of that, yes?

M. Laitman: Before a person enters spirituality, he certainly doesn't see which commandments in him are to do or not to do, meaning he doesn't distinguish the structure of his soul, the Partzuf. He doesn't distinguish which vessels he has above the Tabur, below the Tabur, which desires he can use in order to bestow, and which desires he cannot. He doesn't have...

Student: What's written in the book, what he can read?

M. Laitman: What do you mean written in the book? Anything can be written in the book, but you cannot discern within you these discernments. The minute you see, when you read, and you feel, or that you see something suddenly with your inner vision, and you discern these things in you, and then you remember that in the book it's written this way, this is already called "man's soul will teach him." When you're already advancing in practical Kabbalah, as it's called, meaning you are performing corrections on your desire.

Question (Petah Tikva Center): (01:22:17) The Creator moves us to the state; there's a state where we obligate ourselves to do some action towards next states. How can it be one state where we obligate ourselves to next states? How can we know if we can hold on to that in different states?

M. Laitman: A covenant is a correction in distinguishing vessels of bestowal from vessels of reception and using the vessels of bestowal where it's possible, according to the degree, according to the situation. This is called the covenant.

Student: It's a form of work?

M. Laitman: It's the form of work in any state, in any degree that happens. It's not like you have this correction once and for all. Every time I extract vessels of bestowal from this whole medley of vessels, every time I add to them the vessels of the AHP, etc., all those corrections are actually called “covenant.”

Question (Petah Tikva Center): (01:23:24) In every state, Israel is a state that…

M. Laitman: Israel is the inner, your inner state, which you have to build every time, to scrutinize, to sort out, and build, of course.

Question (Petah Tikva Center): (01:23:47) And before we enter spirituality, what can we do with our desires? What kind of scrutiny with the desires we have now?

M. Laitman: Before we enter spirituality and find out exactly which desires we can work with right now, and what exactly is the direction of the work with each desire, we can only obey what Kabbalists tell us. And there's no… There's no work here, but work in general. I must not begin to engage in some kind of actions or I can imagine as if I'm in spirituality or something. I have to follow the method to the letter, which is through the group, through the study to draw a reforming surrounding light, enough of it, and effectively enough so I will begin to see my actual reality where I really am, not in the corporeal world, but that there is a spiritual world around me, and I live in both worlds, and according to what will be revealed to me, I will begin to scrutinize in practice my relation between the spiritual world and the corporeal state, my relation to both of them. And that's already the work on sorting, on the scrutiny. But before a person acquires such inner vision, of course, he has no way to know what he's doing in general, where he is.

Question (Petah Tikva Center): (01:25:47) On what exactly do I need to raise the greatness of the quality of bestowal? Say, the Creator controls me, does all kinds of things, and that's clear. On what am I supposed to raise the quality of bestowal? What is so special about doing that?

M. Laitman: From where does an egoistic person, who was simply created by imprinting this big egoism in all kinds of forms that are opposite from bestowal, which Bina imprinted in her AHP, in the substance of the will to receive, a form where a person yearns for pleasures, and for the pleasures in Bina, which she has from bestowal, but he yearns for them to receive in order to receive. We don't know we are, but we are yearning for the results of the bestowal. It's called the light making the vessel imprinted in the opposite way, just like with an imprint or a seal. So how can it be that with such an imprint, where we yearn in order to receive, for the pleasures that come from the light, from the qualities of Bina, from the AHP of Bina, which imprinted it, made that form within Malchut? So from this, we would receive this idea, that yearning for bestowal. It's because that imprinting is actually imprinting from pleasures that come from the light. And when we yearn for these pleasures, and they come from their source, from their origin, they gradually begin to bring us the grace of holiness. In what way? Let's say, to put it simply, it's like in phase four, in the four phases of direct light. Sorry, phase one. In phase one, in the four phases of direct light, he gradually begins to discover in the pleasures he has inside, the giver of the pleasures. And we are discovering it gradually. We don't know, but He is being revealed. But He's not being revealed clearly, and we begin to feel that revelation as the grace of holiness. It comes to us, I don't know why, but there's something in this form of bestowal that appeals to me, becomes appealing. It's after a long time, but it's just, I feel like it. There's no other answer. I feel like it. It's because this is how the light operates in the will to receive if we learn correctly, which is called that the Torah becomes the potion of life, not the potion of death. You understand? But if we learn incorrectly, then we go deeper into pride, demands, and entitlement. In other words, the surrounding light brings this appreciation called the grace of holiness, as Baal HaSulam writes in item 155 in the "Introduction to the Study of the Ten Sefirot." Or he writes in item 17 in the "Introduction to the Study of the Ten Sefirot" that our goal is to reach the state of Bina, the state of faith.

Student: But to bestow rationally is impossible. Well, what is it about bestowal that I need to appreciate it more than reception?

M. Laitman: In other words, you're saying, how can the will to receive suddenly appreciate something that's opposite from it? The will to receive wants to enjoy. It's a desire to enjoy. And if it understands from this higher illumination that enjoying bestowal is possible more than enjoying reception, it begins to absorb it. That same will to receive, there's no hocus-pocus here, some kind of a truly supernatural action here. It seems to us like it's supernatural, but it's not supernatural because the will to receive goes to work now in a work that is called Lo Lishma [not for Her sake]. I want spirituality because there is pleasure in it. But by this, it draws surrounding light. And that surrounding light gradually influences it with its nature, because it comes from the giver. And then a person begins to appreciate the giver as a higher degree.

Question (Petah Tikva Center): (01:31:35) In page 50, second to last paragraph, he writes about the state “he who chooses His people Israel,” that everything he's looking for, what the heart yearns for, he tries that everything will be for the benefit of the Creator. What is that state? What is that degree that he's as if trying?

M. Laitman: We need to wait until these discernments that Baal HaSulam writes about come, and then we will understand what is in them. You understand? I don't have anything more to say.

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