The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: October 4, 2025
Part 1: Recorded lesson - Dec 15, 2021
Baal HaSulam. Shamati 115. Still, Vegetative, Animate, and Speaking
Reader: Hello friends, in the first part of the lesson, we will learn from Shamati articles, article 115, “Still Vegetative, Animate, and Speaking.” Again, Baal HaSulam, Shamati 115, “Still Vegetative, Animate, and Speaking,” we’ll connect to a recorded lesson from December 15, 2021.
Reader: Hello, we are reading from the writings of Baal HaSulam, it's page 617 in the Hebrew book, the Shamati article 115, “Still Vegetative, Animate, and Speaking.” You can find the study material on the Arvut system, when you click the study material button at the top menu, and you can also send questions through the system, and selected questions on the material will be asked during the lesson.
M. Laitman: (01:04) Yes, article 115, the matter of Still Vegetative, Animate, and Speaking. We know that the Creator, which is the desire to bestow, as He wants to create the created being and to bring the creature to a degree that's similar to the Creator, hence the creature will eventually be called Adam, one who is Domeh, similar to the Creator. So the Creator created him in an opposite form to the Creator, as His quality is the desire to bestow. And this is what characterizes this main fundamental point in the difference between the Creator and the creature. As the Creator is the desire to bestow, that's how we learn and reveal from our search, our study, our acquaintance and approximation to that point. And the creature is the opposite, he's the will to receive. In order to be a creature, he has to be opposite, differentiated from the Creator. In understanding himself and the Creator and the gap between them, and by that, the creature can establish himself in reality. Otherwise, he's not called the creature. The creature feels the extent in which he's opposite the Creator, and the extent in which he can resemble Him, in a thing and its opposite. Meaning the creature must be included of those two forces in nature. And there are no others except for those two forces, the force of bestowal and the force of reception.
Hence to the extent of intermingling, merging between these two, between the force of receiving and the force that's bestowing, we can see that the creature defines his degree, his state, his placement and his distance. That's the main thing, from the Creator. So let's read what Baal HaSulam writes about this, that we have altogether four degrees which differentiate us from being adapted and resembling the Creator fully, and these four degrees stem from the light which builds the desire, the force of bestowal which builds the force of reception needs to go through four degrees on its own, itself. The Creator is the root phase. As we learn the four phases, then we have to go through the phases of Aleph, Bet, Gimel, the first, second, and third. The fourth, Dalet, the last one, is where He defines that the creature will be in the will to receive, in order to receive completely opposite the Creator from the phase of root, and then He will be called a creature. And a creature also needs to be on his own authority, one that can have different forms than the Creator. And this is what we see as what happens in our nature, as we don't agree, don't want. We don't want to be under the control of the Creator, but we want to be under the control of our own control. This inclination is called the evil inclination, our ego. And this is how we advance. This is how we develop. That's why all our work between Keter and Malchut is in the matter of who will reign, who will control, who will govern, as it's written, either the Creator, bestowal, or the creature, reception. And this is how we can always measure, weigh where the creature is relative to the Creator. So in resembling, in adapting the creature to the Creator, we are talking about these four degrees. The root, the Shoresh, we don't take into account because that's the quality of the Creator, bestowal, but beyond that emerges Aleph, Bet, Gimel, Dalet, or 1, 2, 3, 4, which is how the creature develops. And if he wants to later reach equivalence with the Creator, he needs to perform opposite actions, opposite to his own nature. Let's read what Baal HaSulam writes for us, and we will see the extent in which we can advance by this in resembling it. Please, if there are questions, ask as much as you need.
Reading: (07:30) 115. Still, Vegetative, Animate, and Speaking
I heard in 1940, Jerusalem
Still is something that does not have an authority of its own. Rather, it is under the authority of its landlord and must satisfy every wish and desire of its landlord. Hence, since the Creator created creation for His glory, as it is written, “Every one who is called by My Name, I have created him for My glory,” it means that the Creator created creation for His own needs. The nature of the landlord is imprinted in the creatures, meaning all the creatures cannot work for the sake of others but for themselves.
M. Laitman: Yes, that's the first degree of the development of the will to receive, as it is completely, he doesn't completely do anything of himself, he's not capable of changing relative to himself, relative to the hosts, relative to the will to receive, and relative to the desire to bestow. He is in a direct, absolute way under the influence of the Creator upon him, meaning that desire to receive, like the Creator says, I've created the evil inclination, that evil inclination controls the creature, and the creature carries out its commands of the ego, of his desire, or of the host, doesn't matter which, since it's the Creator that created it, and the creature has no possibility to know that there's something against, or something different, he simply does everything for benefiting that will to receive that operates in him, dwells in him. And under that degree, he's called still, meaning in his attitude, he cannot resist, he cannot feel that he is different to the force that obligates him. That's why it's called still. He does many things. He can flip over the whole world, but if he operates only out of his nature, which was imprinted in him by the Creator, and the Creator is called the nature. So we talk about him being the still because he makes no movement on his behalf against that state which nature fills him with. So still, I'm reading it again.
M. Laitman (Source Text/Commentary): (10:30) Still is something that does not have any authority of its own, meaning you cannot say that he has some thought, desire, movement, action that he himself carries out, but rather all the actions, also all the responses, everything that happens with him, he can be very active seemingly. He's operating and doing all kinds of things, but he's doing it only from the desire, from the force that he receives from nature. That's why it's written that the authority of the landlord is upon him, and he must satisfy every wish and desire of his landlord. Hence, since the Creator created creation for his glory, as it is written, everyone who is called by my name, I have created him for my glory. It means that the Creator created creation for his own needs. The nature of the landlord is imprinted in the creatures, meaning that all of the creatures cannot work for the sake of others, but only for their own selves.
That's what the Creator created in the creature, and if the Creator does this in a direct, absolute way, just like all the people in the world, where each is operated by the force of the will to receive inside of him, and that's how they operate, and to the extent in which they can each operate for his own benefit, as the Creator founded them that way, and accordingly, they observe the desire of the Creator in the degree of still, that’s the first degree of development of the creature. And we'll read vegetative, which already can't do anything of his own, doesn't understand also, and can't make for himself any free movement. And there are, of course, also degrees here that to the extent in which he is in his desire and understands that this desire he receives from above or maybe not at all, meaning from the degree of still, there is also degrees of still, vegetative, animal, and speaking, which is the development within still to the extent in which he advances to the understanding that he is under the control of the landlord. Just as we learn about exile, the exile of Egypt, the feeling of exile, that you can do something other than your nature, that is the attainment of the degree of still. Okay, I don't see any questions yet, so let's continue.
Reading: (13:54) 115. Still, Vegetative, Animate, and Speaking
Vegetative is that which already has its own authority to some extent. It can already do something that is contrary to the opinion of the landlord. This means that it can already do things not for one’s own benefit but in order to bestow. This is already the opposite of what exists in the will of the landlord, which He imprinted in the lower ones, that they will work only with the will to receive for themselves.
Yet, as we can see in corporeal plants, even though they are mobile and expand in length and in width, still, all the plants have a single property. In other words, there is not a single plant that can go against the method of all the plants. Rather, they must obey the rules of the plants and are incapable of doing anything against their contemporaries.
Thus, they have no life of their own, but are parts of the life of all the plants. This means that all the plants have a single form of life, that the form of life is the same for all the plants. All the plants are like a single creature, and the individual plants are specific organs of that animal.
Similarly, in spirituality there are people who have already acquired the strength to overcome their will to receive to some degree but are enslaved to the environment. They cannot do the opposite of the environment they live in, yet they do the opposite of what their will to receive wants. This means that they already work with the desire to bestow.
M. Laitman: What is he saying? That after there is a desire, that desire that operates in the creature that comes from the Creator, and develops in the creature, of course through all kinds of actions, which the creature develops on purpose and performs efforts on his behalf, because he’s developing a new desire, and this desire is seemingly against the Creator, in addition to the nature that the Creator imprinted in the creatures. So, this is how the creature comes to the second degree of development, which is called vegetative. What is vegetative? What's written about it?
M. Laitman (Source Text/Commentary): (17:23) Vegetative is where he already has its own authority to some extent, just to some extent, relative to what will later be developed. And it can already do something that is contrary to the opinion of the landlord. This is somewhat appearing in him, and accordingly he's called vegetative. This means that it can already do things that are not for its own benefit, but in order to bestow. Meaning, if he already has the force to operate beyond his own desire, in contradiction to his desire, then it's already called as vegetative. Whereas if he cannot emerge from his desire, from his boundaries, from his own desire, then that's called that he's still, still. So, if he emerges from his desire, and that's already the opposite of the desire of the landlord, of the opinion of the opinion, which imprinted in the creatures only the desire to receive, so that they will operate only in the desire to receive for themselves. But with all that, as we can see in corporeal plants, even though they're mobile and expand in length and in width, still all the plants have a single property, which is a little bit of a desire to bestow, by which they develop and don't remain in the same state like the Creator created them. Meaning, it's not important to us to what degree the still's in. It could be very big. It could be a person that is performing many actions and stands out greatly and influences everyone, meaning does all kinds of actions. If he does not rise to the desire to bestow above the nature that the Creator created in him, he’s called still and does not operate under his own forces, but only in the forces that the Creator put inside of him to start with. Thus, I'm continuing, there is no other plant that can operate against the method of all the other plants, but rather is obliged to keep the rules of the plants, and there is no other force that can operate against his kind.
Meaning he cannot emerge and exit the nature that he's created in, that he is existing in, and doesn't have a matter of life of its own, meaning he's limited after all, even though he does actions above, in contradiction to the degree of still, but those actions are only somewhat risen from the degree of still. All his forces are just not to be a still, but to forcefully develop the form of vegetative, but he is part of the life of all the plants, he cannot exit the law of all the plants, he's in the same biology, in the same laws, meaning that
all the plants have a single form of life, and that the form of life is the same for all plants, and that all the plants are like a single creature, like one plant, and the individual plants are specific organs of that creature, that animal.
(21:56) Meaning altogether we're even talking about the fact that all the plants in the world are subterraneanly connected to one another, they seemingly communicate with one another, they have a certain language, they have a communication between them by expressing outwards certain scents and hormones into the air, and this is how they are in their own life, meaning that there is not one plant that can do something against the method of all the plants, but is obligated to keep the law of all the plants, and has no force to be able to do against its kind, meaning it cannot breach the laws of the plants. This means that he doesn't have life of their own, no plant has that, it must keep the laws of botanics or vegetation, of the vegetative life, but it's part of the life of all the plants altogether.
Meaning that all the plants are like one form of life, and that form of life is the same for all the plants, and all the plants are like a single creature, a single creation, and the individual plants are similar to the organs of an animal, meaning they're all connected together, and upon all of them the same force of nature operates. There's the sun, or there's water, or there isn't something, there is no sun, there's no water, there's no light, there's no air, accordingly all the plants suffer and feel the influence of the force of the upper general nature upon them. This is still the degree of vegetative.
It's the same in spirituality, where there are people who have already acquired the strength to overcome their will to receive to some degree, but are enslaved to their environment, even though they can somehow somewhat rise above their will to receive, but the environment still grabs them.
They feel like they can't do something against the environment or opposite to the environment. But to do it opposite to the environment that he's in, he doesn't yet have the strength to do that, but nevertheless, he does the opposite of what his will to receive wants, but not opposite of the environment, meaning that they already are working with the desire to bestow. And by that, it becomes the degree of vegetative. He doesn't truly resist the environment. He doesn't stand out from them or become emphasized from them, but in such actions that are not apparent in them, the effort and the work and the personal endangerment. The next degree of development is the animate level. Animate, we can see. Why don't you read it?
Reading: (25:50) 115. Still, Vegetative, Animate, and Speaking
Animate: We see that each animal has its own characteristic; they are not enslaved to the environment..
M. Laitman: Meaning if in plants, all the plants are seemingly connected to one another and similar to one another, they have the same nature and the same connection between them and the environment. Yes? Rain, sun, air, etc., as much as they respond. So to the degree of animal, no. There, each is not connected to everyone, and they can't influence one another. If there is, let's say, some animals in South America, it has nothing to do with the same type of animals or even not the same type of animals that live in Africa or in Europe.
Reading: (26:57) 115. Still, Vegetative, Animate, and Speaking
and each of them has its own sensation and characteristics. They can certainly work against the will of the landlord, meaning they can work in bestowal and are also not enslaved to the environment. Rather, they have their own lives, and their vitality does not depend on their friends’ lives. Yet, they cannot feel more than their own being. In other words, they have no sensation of the other.
M. Laitman: Meaning what's the difference between the degree of animate and the degree of vegetative? That in degree of animate, he acquires independence from the environment, relative independence. By having the feeling of others, that he is different, differentiated from others, and that someone else is different than him, and he's different to them, and they're different to him, and he can attain that. And also in that, there are four degrees themselves, and still vegetative, animate, and speaking of each of them, there's also four degrees in each of them. That's like we talk about the forms of qualities in people, the different melancholic, and there's different kinds of qualities in people, and there's also a kind of a integration between them. Instead of four qualities, they become 16 different characteristics of human beings. So what is the animate level? I'm going to repeat it.
M. Laitman (Source Text/Commentary): (28:58) What is the degree of animate in a person? We see that each animal has its own characteristic. Meaning not like all the plants, the same, and they are not enslaved to the environment, but rather each of them has its own sensation and characteristics, and certainly they can work against the will of the landlord. Meaning they can operate already against the desire to receive that the landlord, the Creator, created and holds and imprinted inside the creatures. So he is already in a state in which he has a thing and it's the opposite. He has a desire to bestow and he has a desire to receive. And he is in an effort in which he is either more in the will to receive and less in the desire to bestow or to the country or between them, but already has the feeling of what the landlord is and what I am and to the extent in which I, where I am relative to the landlord.
Meaning that he can operate in the form of bestowal and is not enslaved to the environment. Meaning he can uplift from the environment which the vegetative cannot. But it has a life of its own. And its vitality does not depend on their friend's life, on the social life. But he can feel even more than his own, he cannot feel more than their own being.
Meaning he can't emerge out of itself and to enter into the environment, into the friends, into someone and to feel like they feel. But nevertheless he feels and in him it takes place. Meaning that he has no feeling of the other. And anyways he naturally cannot care for others. That's the degree of animate. It's nevertheless a degree, as we can see here, that is very important. Which can also incorporate somewhat in the others and understands what he's missing. That he cannot connect with others in a way that is above his nature, but each has a characteristic, a quality of its own, as they're not enslaved to the environment, like still and vegetative, and they have a life of their own, on their own behalf, just like all the plants have their one life. Contrary to where the vegetative have altogether all the same seasons and everything. Whereas here in the degree of animal we can see that each has its own life. Also of course according to seasons and according to all kinds of actions that nature obligates them through. But they already have a life on their own. That's the degree of animate.
(32:48) And the degree of speaking. Baal HaSulam says it has virtues. One, that it acts against the will of the landlord, against the will to receive. That the landlord imprints within the creatures. So it has the force that is against the Creator. Two, it is not confined to its contemporaries like the vegetative, meaning it is independent, where it's not like all the plants and he has no possibility or even a desire to exit that environment, that framework that they're in, the plants. Meaning the degree of speaking is independent of the environment. And three, it also feels others and therefore can care for them and compliment them. Meaning to feel what they're missing and what would be good if he could compliment them. Meaning he truly has the possibility of exiting himself and to feel in an independent way of himself, of what he can receive outside that ego that the Creator, the landlord imprinted in him. And therefore he can be above his ego to feel the others and can thus, as he says, by this he feels the sorrow of the public and can also rejoice in the comfort of the public. And also they can receive from the past and from the future. While the animals only feel the present and only their own being.
Certainly are not vegetative and not animal, cannot be even somewhat similar to the degree of speaking, to the degree of Adam. Whereas these three components, where the landlord is talking about, is not there. And it can perform against the desire of the landlord, meaning perform a restriction on his desire and uplift in order to bestow to that it can connect to the environment and to disconnect from the environment, not like the vegetative and also not even like the animal, the animate. And also has the feeling of the other if he wants to develop it, if he can develop, he can develop himself to the sensation of the others by caring for them and feeling the extent in which he's dependent on them, on the degree of speaking and the extent in which they're dependent on him. And thus, actually, he advances. Altogether, we have a few questions. Let's answer them.
Question (Mowcow 1): (37:07) How to, with what practical action should we observe this information?
M. Laitman: Rabash passes on to us what he heard. That's why it's called, I heard, Shamati, this whole notebook that he wrote from the words of Baal HaSulam. He's passing on to us the things that are actually what opens up for us the entrance into the correct connection between us, the correct connection with the Creator in the right way and entrance into the spiritual work. That's what he does. We need to accordingly, according to each and every article, to try to understand it, to feel it, and to implement it. That is what is important.
Question (Santiago): (38:26) It seems like we're always going through this process of still, vegetative, animate and speaking. How can we hasten time such that this whole process will become the speaking?
M. Laitman: You see here, everything is about the created being. It feels that it has a tendency, a disposition towards growing, towards correctly using his nature, and the correct use of his nature when he needs to rise above his nature, against the landlord as he says here. Meaning, if the Creator created the will to receive, then what I need is to rise above the will to receive relative to why am I doing it in practice towards the other, towards friends. Meaning, if we connect between us in a good way. And by that we emerge from the still degree to the vegetative degree, as he explains to us that all the plants share the same nature. But this gives them a certain ability to move. They've done something to grow up, to absorb forces, to extract the qualities that they need or they don't need in order to grow up. This is the matter of the scrutiny of each will to receive on its own level. Meaning we need to scrutinize in our state what is good and what is not good for us in order to grow independently. Independent of what? Independent of the will to receive the Creator created in us. Meaning in this we seemingly resist or oppose these forces of nature the Creator embedded in us, and we seek other forces, and these other forces we can receive to the extent we are connected to one another, because that's the main thing common to the vegetative. All the plants have the same nature of absorbing the environment and developing by using the environment.
Question (Merkaz 1): (41:16) On one hand, we see that the only choice is the environment. On the other hand, we see that the more a person advances in the work, he goes against the environment that he chose, so it appears that he's advancing. How does that work out?
M. Laitman: He does not look down at the environment. He uses the environment. The more he advances, he uses it in a more specialized way, a more unique way. He works in such a way that from every state of his, he wishes to contribute to the final goal of our social development. That's it. If the still can do nothing, has no way of doing anything with itself, the vegetative already participates with the environment to some extent, absorbs from it, and gives back to it, and develops by himself, also multiplies, procreates, and so on and so forth.
Question (Tel Aviv 1): (42:34) I'm talking about the virtues that he talks about, the speaking, and I'm quoting from it. “He can actually receive from the past and the future, whereas the animate, which does not feel, he only feels the present.” My question is, what does Baal HaSulam mean, that the degree of speaking can receive from the past and the future? From the past I can understand, but from the future?
M. Laitman: Yes, you feel the future, and much farther than the animate, because an animal does not feel more than what surrounds him closely. They have a feeling of the future, and a certain memory of the past, but it's very, very limited. Whereas a human, he lives an infinite number of years towards that quality, forward, backwards, he can receive sensations that have nothing to do with the period where he lives. A person has the ability to construct such a picture of his world, or of reality, through which he approaches the feeling of the Creator.
Question (Kiev 1): (44:04) As much as I understand, the first motion is in the degree of vegetative, from still to vegetative. Here, Baal HaSulam explains that we perform some common action here, all of us together. What's this common action that we do between us, in the Ten, in the group that we can do together, in the vegetative level?
M. Laitman: When we keep in the Ten what Kabbalists are telling us, and that's how we advance for now. Forces accumulate, we participate between us in all kinds of actions, all kinds of discussions, and we discuss helping each other in any way, shape, or form, that's what we do in the group. But later, the more we advance, although we connect even more with one another, together with that, each one becomes a much more personal, individual force compared to the others. It doesn't bother us that above all the differences we’ll be connected with one another, but that's how we develop. Each one becomes more individual, and at the same time, we're more connected between us.
Student: What is that force that can perform such a dramatic inversion from the degree of existence of still to, let's say, vegetative?
M. Laitman: These are the actions by which a person tries to exit his egoistic nature and rise. What's the difference between all the degrees from still to vegetative to animate, animate to speaking? It's the additional force of bestowal on this creature, let's say an animate creature acquires. And by the power of the force of bestowal it acquired, and it acquired it from the Creator, it can exist not only in the force of reception, but also to some extent in the force of bestowal. Meaning he has a different way to connect to the environment. You see what he writes about the vegetative, that he has his own authority to some extent. This means that he can rise above his ego in order to bestow. By that, he has already a certain sensation of the environment, hence he can already absorb certain things from the environment, whatever the vegetative receives, and together with that, he can expel that which is not good for him. And consequently, he has absorption and expulsion, and with such actions, through such actions, he advances, he's got life.
Question (ITA 1): (48:10) Are there intermediate stages between those stages, let’s say, intermediate between the still and the vegetative, or the vegetative and the animal?
M. Laitman: We should constantly see ourselves in our work as wanting to be in transition. I do not want to remain on the level I'm on, but go to a higher level, a greater, higher level. When I am on the still level or the animate level, it doesn't matter, I want to get to the next degree. And then when I want the next degree, and I put efforts to reach it, it's possible that I'm still developing on my degree, but I'm already developing, and that's what's happening to us. We wish to be in the speaking degree, the degree where we feel godliness, we are with Him in everything and anything we can imagine to ourselves, and we yearn for it. We want it in different ways, but we don't understand that this yearning is correct.
But it doesn't give us the ability to come out of our level. But within our level, it gives us the opportunity to develop. It's like a little child who plays these games because he wants to be a grown-up. But he doesn't become a grown-up. He becomes a more developed child. And it's all because he wants to be on a higher level, meaning yearning for a higher degree, the correct yearning. And we need to always come to a state, the highest state possible, and at the same time to understand that we are advancing according to the same formula that exists in nature. And if we seek something higher and want to ascend the good, we are still advancing on our level, within our framework of the still, vegetative, animate, or even speaking.
Student: Is this transition something that takes place at once, altogether, or is it gradual, the transition from one degree to another?
M. Laitman: No, just as we see in our world, from our own history, evolution, from the still, vegetative, animate, and speaking in our world, we can similarly understand how much these forms have to pass over us and instill in us these degrees, still, vegetative, animate, and speaking. We must. That's it. We must grow our will to receive and correct it, because we want to be in it, we work in it, contrary to the Creator. The will to receive is what the Creator created in us, and we want to be opposite to Him. Meaning there's work for us to do, seemingly, against the landlord, the host.
Question (Holland 1): (52:05) Concerning what you just said, working, let's say, against the will of the landlord, and what is the will of the landlord exactly? Because we learn to come in equivalence of form with the landlord. Is that His will, or what is His will, actually?
M. Laitman: The will of the landlord is his nature, where we operate from within the will to receive. Other than that, he's got additional desires. That from within the nature He created in us, the will to receive will constantly rise above it and turn the will to receive with the intention to bestow. And the more advanced we get, with the intention to bestow on top of the will to receive, then our will to receive grows accordingly. The landlord, or the host, gives us an opportunity to work more in order to bestow, because this is how we resemble Him. We acquire His nature, and we develop on the still, vegetative, animate and speaking, where we resemble the landlord. So, we have two things here. On the one hand, we keep receiving additional desire to receive, the revelation of the will to receive, and on top of this revelation of the will to receive, we can adapt ourselves more and more to the Creator by constructing above it the intention to bestow. Then it turns out that we have a thing, and it's opposite. The will to receive constantly grows, and that's why we see ourselves daily seemingly going back to our nature of the will to receive, because every day feels like new. On the other hand, we acquire the intention to bestow above it, and to the extent of that intention to bestow we can feel the Creator, understand Him, advance towards Him, approach Him, identify with Him, until we come to adhesion.
Student: Does the Creator want us, let's say, in His will, to really defeat Him, like the sons defeated Him?
M. Laitman: Yes. This is truly the will of the Creator. The Creator wants us to triumph over Him, defeat Him.
Question (Zafon 2): (55:49) How and who chooses for us the corporeal and spiritual environment for us?
M. Laitman: This is according to the degrees, according to the root of the soul of each and every person from which place in Adam HaRishon you emerged, to which place you belong to, on the one hand. On the other hand, according to your labor, how do you advance, and where do you advance? Meaning, they decide your fate. That's it.
Student: Is there a way to know the fate of the future?
M. Laitman: It's not our business. We need to do what's required of us to do. It's none of our business. What would I get out of knowing my destiny? Let's say I know what will be tomorrow, the day after tomorrow. How can I tell? I'm not in it. I don't know what are the qualities. Spirituality is not like corporeality. In corporeality, the world around you does not change. You can say, this will be like this, and this will remain like that. We can imagine those things, but it's not the case in spirituality. And before you come to the place of a certain thing, you cannot know what it is, because you enter a new place, it means that you acquired new qualities, a new mind. Can you explain to a child something of the world of the adult? He won't be able to understand it. He's got his own things. And the same thing here, so we need not jump to a higher degree, except in order to work on the current degree, so it will become a higher degree.
Question (Turkey 1): (58:02) How can we relate ourselves to this article and use it in the Ten? Is this a process that we will live in the Ten?
M. Laitman: Yes, good question, practical. We need, in the connection, how we connect between us, as Rabash writes to us, we need to try and identify how we're going through the degrees of the still, vegetative, animate and speaking, or to what extent, because each degree contains all the degrees of still, vegetative, animate and speaking. And in this way, all these degrees can be divided into 5 and 5 and 5, 125 degrees in total, where each degree is also included in the still, vegetative, animate and speaking and their roots. So we just need to constantly overcome, towards connection. And by that, we transition from one state to another, from one degree to another.
Question (Tel Aviv 4): (59:44) The process that the will to receive goes through, it's also a necessary process that the will to receive develops itself in order to develop in the degree. So what does it mean to agree with the process? It's not…
M. Laitman: Agree with the process means that the will to receive that is growing in me is growing according to a certain software from above that I do not know. Why can't I get to know it for the time being? Because this software is working according to the general vessel of the entire Adam HaRishon, all the desires, this entire creature, all this created being, this huge created being. So I don't know why I one moment think this way and why something else happens to me later because this is a big system, interconnected from beginning to end and I have no way of seeing it, understanding it, managing it. It's only in the end of correction I'll be incorporated in everyone, included of everyone. I'll be able to understand what's happening in the system and I'll attain the Creator in full. For the time being though, I need only work as much as possible on those conditions. The advice the Kabbalists are giving me to carry it out in an environment that they instruct me on how to create.
Student: So it's not clear when you need to agree with the development of the Will to Receive and when you need to resist.
M. Laitman: The will to receive that works towards connection, which is our general disposition, our general path of correction from the vessel of Adam HaRishon, so we need to correct that will to receive and unify it. Everything else we need to do only in as much as they are related to connection. We have nothing else to do in our lifetime. Everything else that we're doing other than the connection between us means that we're only working egoistically, opposite to the purpose of creation.
Student: If I can ask the next question, the force of resistance to the will to receive, where does it come from?
M. Laitman: The force of resistance of the will to receive comes from the fact that the will to receive is like the gravitational pull of everything on Earth that resists all kinds of change. It wants to remain on the inanimate degree, because that's His nature, to keep everything on the inanimate, the still degree, not let anything leave the still degree, to vegetative, animate, and more than anything, the speaking degree. That's why these degrees all develop from the general will to receive, but over many, many years and through many difficult situations and a lot of trouble. All the development depends on troubles and problems. Look at birth of one animal from within another, look how many dangerous things there are, and the powers that are involved in it, and difficulties.
Question (MAK 3): (01:04:01) Why is it written that the speaking is not dependent on the environment? After all, we always say the opposite, that he is dependent on the environment.
M. Laitman: No, he can rise above the vegetative degree, let's say, or the animate cannot rise above their environment. He can seemingly be in a special environment, but nevertheless, an animal works according to the constraints of the environment it’s in. Whereas the speaking degree is against the landlord, the host, the Creator, and it does not depend on the environment, these two things. Maybe it's against the will to receive, but relative to the environment, it's not against it, but rather it does not depend on it. He's got his own development.
Look how you came out of your general environment, where there are billions of people around you, and they don't think like you. You took a certain method, a certain philosophy you could say, a certain outlook on life, a very special one, and you go and you develop yourselves, and even yourselves, you wish to adapt to that method you chose. How did you choose it? According to the will to receive, that develops in you and demands further development, certain development, because the future state exists in your desire, the Reshimot as we call the records, and this does not exist in other degrees, only on the speaking degree.
Reader: Dear friends, we'll now continue to a live lesson with Rav, before that, let's sing.
Song: (01:06:13)