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

Daily Morning Lesson: September 16, 2025

Part 1: Recorded lesson - Nov 23, 2021

Baal HaSulam. Shamati 67. Depart from Evil

Reader: Hello, friends, in the first part of the lesson, we will learn from a lesson from November 23, 2021, the writings of Baal HaSulam, Shamati 67, “Depart from Evil.” Please.

Reader: Hello, we are studying the Shamati articles. We're in article number 67, “Depart from Evil.” You can find the article on our site or in the Arvut system under the study materials button. In the system, you'll also be able to send questions, pertinent questions to the lesson will be aired during the lesson. Rav, please.

M. Laitman: Yes, I am very happy that we have a good connection, both spiritual and corporeal, virtual, and also the article is a very special one. It unlocks a lot of questions. Also, practical questions that arise from our work in the groups, in the Tens, so we should clarify them and whatever else you want to hear from me, as much as I am capable of replying to anything you want to know and advance towards connection between us and from that to connect with the Creator. So, let's go to the article, please. Maybe, I'll read.

M. Laitman (Source Text/Commentary): (01:59) Article 67 in Shamati, “Depart from Evil,” says this, what Rabash wrote, based on the words of Baal HaSulam. We must take caution with depart from evil to keep the four covenants. Meaning, there are four limitations, he says, that we must keep if we want to achieve the covenant with the Creator.

So, the first condition for connection with the Creator is the covenant of the eyes, which is caution from looking at women. And the prohibition on looking is not necessarily because it might lead to a thought. The evidence of this is that the prohibition applies also to a hundred-year old man. Meaning, it doesn't come from one's corporeal nature. Rather the real reason is that it extends from a very high root. This caution is because if one is not careful, he might come to look at the Shechina [Divinity]. Meaning, basically it's not even connected to hormones, if we're talking about a hundred-year old man, and it doesn't belong to anything corporeal, but it comes from a spiritual root.

All of these covenants are about the spirituality of the matter and not corporeality. And he says the evidence is that it applies to a hundred-year old man, rather the real reason is that it extends from a very high root, meaning comes from a completely different place. That if a person is cautious, then this caution helps him to advance towards revelation of the Creator and getting into one of the connections with the Creator, called “covenant.”

So there are four such covenants, or degrees, of grasping the Creator, connecting with the Creator, and by that a person comes closer to complete adhesion, that if he's not careful he might come to look at the Shechina. And here, there's already a few things, meaning, let's say that a hundred-year old man doesn't need any more strength to overcome looking at women, meaning, it means looking at the holy Divinity, Shechina. Meaning, one has to keep himself from connecting to “in order to receive”, receiving whatever is related to the covenant of the eyes, meaning one has to always be in a state where he raises himself above any interest in something for himself. That's the first degree of the limitation that we need to take upon ourselves.

Of course, it includes the greatest natural instinct that exists in each and every person, which is looking at women, which is instinctively happening within us, and it corresponds to the desire to approach fulfillment, that it's the greatest instinctive fulfillment for the human species, which is sex. So that's why it's called the covenant of the eyes, which means that if you allow yourself to see in order to receive, meaning to be in contact with your desire, meaning you're opening up your desire for in order to receive, and then, of course, from there you can't go on to the rest of the four covenants.

(07:50) We can say these covenants follow the template of Yod-Hey-Vav-Hey. That's how they're built. The second covenant, the covenant of the tongue, to be vigilant with truth and falsehood. The scrutinies that exist now, after the sin of Adam HaRishon, are scrutinies of true and false. However, prior to the sin of the tree of knowledge, the scrutinies were about bitter and sweet. Meaning, for Adam HaRishon it was sufficient to feel bitter and sweet, and then that feeling of bitter or sweet assisted him, helped him, indicated to him whether he is in truth or false, because truth was sweet and false was bitter.

However, prior to the sin of the tree of knowledge, the scrutinies were about bitter and sweet, yet when the scrutiny is about truth and falsehood, it is completely different. At times it begins sweet and ends bitter, which means that there is a reality of bitter which is nonetheless true.

So, there's truth and falsehood with regards to the matter of the eyes that we talked about before, and now there's truth and falsehood with regards to the covenant. That as before, it says that it's prohibited to look at women, that was the first kind of interpretation, and so the second is with regards to truth and false. That has to be a work of the mind, meaning one has to know more deeply what he's thinking about, what he wants, what's his view, and how much he agrees with himself or not.

Therefore, I'm reading on: Therefore, for this reason, we must be careful with changing our words. Although one thinks that one is only lying to one's friend, we should know that the body is like a machine. As it is accustomed to walk, so it continues to walk. Therefore, when it's accustomed to falsehood and deceit, it is impossible for it to walk by another way, and this forces man to proceed with falsehood and deceit when one is alone, too. Meaning, when a person lies to others, to the same extent, he's deceiving himself. And he can't then distinguish between truth and false in what he sees, in what he feels, in what he thinks, in what he decides, because if he lies to others, he will certainly lie to himself as well.

(12:21) Therefore, we must be careful with changing one's words. Although one thinks that one is only lying to one's friend, we should know that the body is like a machine. As it is accustomed to walk, so it continues to walk. Therefore, when it's accustomed to falsehood and deceit, it is impossible for it to walk by another way, and this forces man to proceed with falsehood and deceit when one is alone, too. And then he no longer knows what is falsehood and deceit in himself or in speaking to others.

There's no more such diplomacy in the person, but to the same extent that he wants to deceive his friend, he's also deceiving himself, even though he doesn't feel it, and that's the problem also, that he doesn't feel it. And it turns out that one must deceive oneself and cannot tell himself the truth at all, since he does not find any special preference to the truth. He has no way to identify whether he's telling the truth or not.

And therefore, he's already connecting to the friends, I'm not even mentioning the world, connects in a way that he can't account for. He has no way, no option, no indication to check where is the truth and where is falsehood. And this is called the covenant of the tongue. We might say that he who thinks that he is deceiving his friend is really deceiving the Creator, since besides man's body there is only the Creator. This is because it is the essence of creation that man is called “creature” only with respect to himself. The Creator wants man to feel that he is a separate reality from Him; but other than this, that he feels he is a separate reality, it is all “The whole earth is full of His glory.” That's what the Creator does to the person giving him such a sensation.

Hence when lying to one's friend, one is lying to the Creator. It's identical. It's at the same moment, from the beginning of the lie to the end of it. And it doesn't matter here how much a person feels like he is lying or not. If he felt that he is lying and understood that he is also lying to the Creator, that would still be fine because that would mean he still can do something about it, he can correct it. But if he enters such an incorporation, such a connection with the Creator, so there he already has no control. That's on the one hand. On the other hand, specifically because of that, there is the severity of this covenant that one must not lie to his friend. Hence when lying to one's friend, one is lying to the Creator; and when saddening one's friend, one is saddening the Creator. For this reason, if one is accustomed to say the truth, it will help him with respect to the Creator. That is, if he promised something to the Creator, he will try to keep his promise since he is not used to changing his word, but respect to the friend as well. And by this, he will be rewarded with “The Lord is your shade.” Meaning, that a person becomes the shade of the Creator and he begins to feel that what's happening to him in all of his 248 organs, meaning in all these thoughts, senses, desires, that it all comes from him as a replica of the Creator, meaning a result of the complete adhesion. And by that, one will merit “The Lord is your shade.” If one keeps and does what he says, the Creator too will keep. Meaning, as we say, one's mouth and heart are equal, he has no difference between speaking, and thinking, and doing. And the Creator too will keep what is called “Blessed is he who says and does” in return. Meaning, what he says is what he does, there is no difference, and even the speaking becomes doing, that's another degree of adhesion.

(18:38) And there is a sign in the covenant of the tongue, not to say all that can be said, since by speaking one reveals what is in one's heart, and this gives a hold to the external ones, so whether one likes it or not, he speaks about such states, inner states, where there shouldn't be a revelation of it. And there is a difference, there is a difference between speaking and thinking, and this gives a hold to the external ones, since as long as one is not perfectly clean. Meaning, that he is literally adhered to the Creator in his thoughts when he reveals something of his interior, the Sitra Ahra has power to slander above and mock his work.

Meaning, there in the system of providence and guidance, and it can mock his work. She says, what kind of work is he giving upward, since his whole intention in this work is only downward? This answers a great question. It is known that “a Mitzva induces a Mitzva,” so why do we often see that one falls from one's work? As we've said above, the Sitra Ahra defames and slanders his work and then descends and takes his soul. Meaning, not only she doesn't let him enter Kedusha, but even what he had before disappears, it's deleted, meaning, since she's already defamed above and said that his work is not clean, but that he works in the form of reception for oneself, she descends and takes his spirit of life by asking, “What is this work?” And the person agrees that this work has no importance, hence even when one is awarded some illumination of the spirit of life, he loses it again.

So you understand that these ups and downs exist in such a way that it disappears from you to further tease you and stimulate you to rise higher. That's an ordinary beginning of the next step. But there's also a situation where you're taken, you're devoid of what you've achieved, and you descend as if twofold. The advice for this is to walk humbly, so she doesn't know, the Sitra Ahra that is, his will to receive, doesn't know what the person is doing. So we've got to ask here, of course, what kind of a game this is, but the will to receive accompanies me, it knows whatever is happening to me, I can't shut it off, put it somewhere, lock it up in some corner of my heart, it's there, and it's in control of me from within.

So he says, no, the advice for this is to walk humbly, so she doesn't know about his work. How can that be? No, he's completely inside of me. No, there's a matter that what we reveal in the heart, we cannot allow it to erupt. A person who receives an awakening of his egoistic desire, he can stop it at several levels. And so, that's why it's talking about the covenants here, the degrees, root 1, 2, 3, 4. We have to know how we're working with our will to receive, in that we detain it, we, how to say it? Freezing? Freezing, I don't think. I think it's more like to contain it, to...

Student: Surrounding him, circumvent him?

M. Laitman (Source Text/Commentary): (24:12) Yes, we contain it, we envelop it, so that it doesn't erupt, so that we control it from all directions, and that's really the goal. The will to receive, the evil, we can't erase it, we can only contain it and keep it. And so he says, the advice for this is to walk humbly, meaning, to somehow lock it up so that our ego, the Sitra Achra , so she doesn't know about his work, man's work, by way of he does not reveal from the heart to the mouth. Then the Sitra Achra too cannot know of one's work, as she only knows what is revealed by word or action.

So if a person keeps the covenant of the tongue and the covenant of the eyes, where she can grasp, so by that he's already making very important two steps away from his ego. We should know that pain and suffering comes primarily through those who slander, meaning those thoughts and desires that awaken from our ego, from within, and they fuel the person to do all kinds of actions of transgressions with regards to the covenant of the eyes and the tongue. And the advice for this is to walk humbly, meaning that she, our Sitra Achra , our ego, won't know about his work by way of he who does not reveal from the heart to the mouth. Then the Sitra Achra too cannot know of one's work, as she only knows what is revealed by word or action, which means the covenant of the eyes or the covenant of the tongue.

(27:01) This is what she can grip. So we should know that pain and suffering comes primarily through those who slander, meaning this is the main thing that prevents us from advancing to the complete Dvekut, hence we should be as careful as we can with speaking. Moreover, we should know that even when speaking mundane words, meaning things that are not exactly relevant to our path, to our discussion about our connections to each other and the Creator.

So even in mundane talks the interior of the heart is revealed, and this is the meaning of “My soul went out when he spoke.” This is the covenant of the tongue with which we must take caution, and the keeping should be especially during the ascent, and he says that about all the covenants, since during the descent it is hard to walk in great degrees in cautions, but man's state is also taken into account, and therefore there's a difference between the extent to which he does or doesn't keep these covenants during his ascents and descents.

Well, the article is such that you can read many times, and then each time between the words you'll see more and more different discernments, but as a result of that we should try to limit ourselves, meaning to put an emphasis on our connection and our connection between us and to the Creator, and lower everything else in importance. So, that it doesn't, they don't really matter to us. The main thing is the covenants between us and with the Creator, which is ultimately through limitations, by a limitation that one has to limit oneself in his will to receive, basically.

But the will to receive, we know, develops through Yod-Hey-Vav-Hey, the four degrees. So, the first degree is the covenant of the eyes, the second is the covenant of the tongue, and two other degrees we'll discuss at another time.

Question (ITA 4): (30:23) It's a very beautiful article, it really penetrates into us in a very deep way. It's a very beautiful article that enters truly inwards, very deep. I didn't understand, but it's not clear to me the first part, the covenant of eyes. I can't understand this connection with the eyes and the will to receive. It's easier for me with false and truth, I can't succeed with the eyes. Can you explain that, please?

M. Laitman: The eyes, even physiologically, a big percentage of our information about the world comes through the eyes, from vision, from sense of sight. A person is always searching, looking. If you take a camera that tracks a person's eye movement, you'll see the eyes always moving. Even when you're looking at a single thing, the eye is always moving. Meaning, it's like a radar, it's like something that identifies the target. You can't identify a target that's not moving.

So, in order to identify something, you have to have what you want to identify, and then something next to it that's somewhat different from it. And then by comparing these things, you keep sight on what you're actually looking at. This is something we know from the wisdom of Kabbalah, that our whole work is to reach the truth, the Creator, adhesion with the Creator.

But we can't aim ourselves towards the Creator and adhesion and spirituality, unless we, too, identify something different, something opposite to Him. Also, in any kind of navigation system we build, something that seeks or a radar of sorts, we always have to measure the target based on something outside the target. And that's how we always measure.

It's like a rocket that is en route and it's moving towards the goal. So, it can't aim exactly towards the target. It has to constantly change and shift its direction to identify where is the right track. And similarly, in our world, that's how it is. It comes from spirituality. That's how it is in our world. We always have to measure ourselves towards something that is not it, not accurate, not correct. But thanks to that, we can advance towards the Creator. So, if we can say, within the context of time, after the Creator decides that there has to be a created being that achieves the Creator's degree by his own efforts, then what the Creator does, He builds the evil inclination, something that's opposite to Himself.

So, each time, by examining how we advance towards the Creator and stop, or we advance in one way and not on the other way, yes and no, and so forth. And by these various tests, comparisons, we can clarify how we're getting closer to the Creator. And so our direction here is like how the rocket moves forward. This is what any navigation is about.

Also, by any emotions that we have as humans, or our relationships, they're always built on one thing and it's opposite. And if we don't have something outside what we actually want, then what we want is also not true. So these four covenants, in each of them, also in speaking, you have correct and incorrect. In seeing, you also have correct and incorrect. So in all those things, we have to see how we aim ourselves. And that takes us to complete adhesion.

Question (ITA 3): (36:14) When a person reaches the covenant of the eyes and the covenant of the tongue, a very big inner war occurs that he can't get out of, and he's feeling like he's about to lose everything. What's the advice to change this harsh state to a great correction?

M. Laitman: First of all, the friends. If we're talking about the right solution, it can only come from connection to the environment. So connect to the friends, and from connection to the friends, understand that it's the Creator playing with you. And there's nothing truthful about it. It's just to bring you closer to the purpose of development of the group, which is the truth.

And so if he doesn't think about himself, but he thinks about the progress of the group, then he can already choose the right kind of development, the right kind of movement, the right direction. However, if he only thinks about himself, then there's really nowhere to direct him, to navigate him. And then all these covenants of the eyes and the tongue and others, they're not going to work, and not going to give him any direction, because he has no device by which he can examine himself and calibrate himself if one is not in the Ten. So, we have to try to understand our state.

Student: I understand the question of this friend, but there's a moment where all of us need to make a transition in that feeling that he described. We are working for ourselves, and then we need to move to giving to the friend, to give to the group, to give to the Kli, to bring and give the friends as much as possible. So how can we help these friends reach that state that you're describing? I also need that.

M. Laitman: By example, example. That's what we need to do.There's no better help we can give to each other. It's an example towards the friend and prayer, praying for the friends towards the Creator.

Question (Moscow 7): (40:01) Baal HaSulam is talking about two categories, about lie and truth. Relative to what zero point can we use these categories? Where's the calculating point?

M. Laitman: I don't understand you.

Student: What is Baal HaSulam taking here into account when he talks about false and truth?

M. Laitman: Both truth and false have a relative weight because what used to be true for me today is already false. And that's how I rise up the ladder. I go left and right, and left and right, and there is no right without the basis of the left. And when I achieve the right, then again I have to have criticism and descent, so to speak. But it's actually ascent on the left. We just call it the descent. And so that's how we always have to examine ourselves.

Student: Baal HaSulam writes here that whoever deceits his friend deceits the Creator.

M. Laitman: Yes, because outside of man's body is only the Creator. And what we see is other people, and especially the friends, we have to understand that this is an opportunity the Creator gave us to see this sort of illusion, this imagination, that this is how we see other people. But it's in order to gradually correct our senses and thus come closer to the Creator. This is called “From love of the created beings to the love of the Creator.”

Student: So, it works out that I don't need to deceive the friend, or I should?

M. Laitman: Of course not. Of course not. So that's why he says that a person thinks that he's only lying to his friend, but he actually is lying to the Creator. He writes that.

Student: So here exactly I don't understand. Sometimes in parts of the articles Baal HaSulam writes that we have to act towards the friends, the state of greatness, and not my true state. I mean, he's saying that I'm not allowed to deceive them?

M. Laitman: But your intention is to awaken the friends by that, to do something for their own good.

Student: So the evaluation is according to my intention?

M. Laitman: Of course. Yes, we always do according to our intentions.

Question (Moscow 1): (43:23) To what extent is this caution to keep us from speaking? Can you relate it to an inner dialogue of a person, and how much can you put it on the discussion with people or with your friends?

M. Laitman: It is said, the sages said, “I found nothing better for a person than keeping silent.” The less you speak, the healthier it is, even in a corporeal sense. As you want to discover the Creator in the relations between you, identify the group that's inside of you, and talk to them. It's the best way to do it this way. And on the outside, where you're talking, you're only talking to the point. Work, family, things that are necessary. In our corporeal life, things that are necessary.

Question (H 10): (44:58) A technical question about the article. First of all, it appears here in the beginning of the article, Baal HaSulam talks about four covenants. I only heard about two so far, so I don't know whether the other two are connected. Actually, the second question is, there's a point where he talks about that even in a state before the sin of tree of knowledge, it was in the approach of bitter and sweet. I always thought that bitter and sweet was a beastly thing. Actually, after the sin of tree of knowledge, it's a state of perfection. So I didn't really understand that.

M. Laitman: All our senses, all our thoughts, are all arranged in such a way that if we use them correctly, we reach adhesion with the Creator. That's why to think that this belongs or doesn't, for the time being, it's okay. In most things, we're wrong. But there is nothing that the Creator created that doesn't have a necessity, that there's no need for it. That's why from all our tendencies, all our flavors, our thoughts, desires, we need to always identify to what covenant they belong. And to the extent in which we can be cautious with them or use them.

Question (PT 19): (46:41) If a friend has a criticism against the Ten or the friend, how dangerous is it, and how much should we be cautious of it? If a friend says his truth, and his truth is criticism against a friend or against the Ten, how important is it to be cautious in this, and how can we prevent it?

M. Laitman: I can't say in one sentence. We need to always see how beneficial it is for the path or not. Also in this, each has his own opinions. I think the main thing here is to do one examination. Whether it stops us, destroys us, in our connection between us, or in the ability to advance, it helps us. And agree accordingly. And again, try to relate to it. Good thing that you can't be uprooted from a person and can't be uprooted from the group, but to cover them with love if you do, then for sure by that you will advance. We need to try more and more, and then “There's none wiser than one with experience.”

Student: The thing is, with regards to advancing us or destroying us, how do we decide? How do we clarify if something is destructive or advancing us in the Ten?

M. Laitman: Whatever the whole Ten decides, for sure is advancing. And at least advances in you subjugating yourself before the Ten and continuing with them. I understand that I can't give one answer to all that you have to ask, but you need to start to use some rules of connection, and then you'll see how it works.

In most cases, we cannot receive a clear answer for the problem, but if we rise above the problem towards connection, then in it, we will find the answer. I'm in such a circumventing way, I don't solve it in a direct manner, but if I use this problem in order to cause more connection, then it will lead me to the right solution.

Question (ITA 1): (50:34) The question from the Ten. We said the truth is really connection, but if we…

M. Laitman: He should ask again, I didn't hear it properly.

Reader: Please repeat the question.

Student: If the truth is essentially connection, if we lie in order to bring about connection, does that mean we're still in truth?

M. Laitman: We don't know what truth is, we don't know what connection is or what isn't. Each time, for the time being, as we're in some state, we need to try and go according to these rules, like he tells us, let's say in these two covenants, at least in the covenant of the eyes and the covenant of the tongue. And then accordingly, we will advance towards the goal. And after we update those covenants, we will understand the other covenants, meaning number three and four.

Question (Brasil 2): (51:45) In regards to not touching the desire and how to look through maybe the matter of the prism of the screen, to not touch it, without “who am I touching it for,” maybe in an intention. How to work together through this prism of the rules of the society, the rules of the Ten, and this sort of thing.

M. Laitman: We will talk about this, and you will see from practical work how we need to work with these covenants.

Question (Zafon 2): (52:50) According to what kind of perception do we see reality?

M. Laitman: We see reality in our will to receive. And here, we're talking about how we can calibrate our will to receive so it will receive from the Creator, through all our imaginations, which is the group, and the society, and humanity, and the world, so that we will receive from the Creator His attitude as much as possible in a real, pure manner. That's what it talks about. Meaning, these four covenants are a certain, are certain systems of calibration of our relationship with the Creator.

Question (Haifa 1): (54:01) Baal HaSulam writes that this prohibition is not necessarily because it might lead to a thought, but because it might lead one to look at the Shechina. What's the connection between the Shechina and a woman? And how can you see the Shechina in a woman?

M. Laitman: He's talking here about a person that in order to rise to the Creator, needs to rise above his egoistic desires, his bodily desires, and then also above his human desires, and then also above his spiritual desires. Meaning, to use all those desires in a way that they will all be to in order to bestow outside of a person. Just like the Creator is all bestowing outside Him to man, so we need to feel that the attitude of the Creator towards us needs to be also in such a way that we need to be in the same relations towards Him.

That's why we have mostly the covenant of the eyes. What's the covenant of eyes? The covenant of eyes aims me, not to a woman and not to anything else, but to the source from which I receive the most important bestowal. We have Malchut, ZA, Bina, Hochma . So, eyes is the Hochma , the highest, most sublime covenant. And therefore, he gives us an example of don't look at women, because the drive for sex is the greatest drive in nature, because it is in us from this covenant of eyes, as a result of it, as through it, through this drive, we develop, we have offspring, we connect, and this tendency, this inclination is the greatest will to receive that's in a developed kind, not in babies or little children. And this attraction gives us the ability to exist. As it's written, we have four basic desires: it's food, sex, family, and then money, honor, and knowledge. That's it. Therefore, that's how we need to also try to use all these inclinations.

Question (Merkaz 1): (57:59) It says that the Sitra Achra can only grip when there is speech or action. So, what is the right response to thinking about impurity?

M. Laitman: So, we need to try to aim our thoughts according to our deeds in the group. You have no possibility of influencing your thoughts. Only through friends, through all kinds of external factors, you can influence your thoughts, but not in a direct way where you erase them. That's impossible. Everyone has tried to do this, I'm sure much more than once, and you see how it returns, and it's not beneficial. But only through the society, the environment.

Question (MAK 3): (59:14) I'm writing a diary where I pour my feelings about the work, the Ten, etc. Will that be harmful in the work? Does that have to do with the covenant of the tongue?

M. Laitman: You do those lists for yourself, you don't show it to anyone. It could be that later, when you read, it gives you a certain impression, some indication of the extent in which you've advanced, how much you repeated it or not. It might throw you downwards, where you will see that once you were in a better state, it could be that it will be to the contrary, and it will actually advance you. I can't say. It seems to me like all that you think that could help you, other than leaving the group, as it's written, anything but leave, you can try.

Question (W Moscow 18): (01:00:37) What does it mean to look at Divinity, Shechina?

M. Laitman: To look at the Shechina means that we want to reveal the Creator in a direct, egotistical way. Why is He not revealed to me? The Shechina is the revelation of the Creator to a person. So, it can't be in a frontal, simple way, but rather only in accordance with equivalence of form. If we have a device of equivalence of form, we can come closer and enter into contact. If we don't have such a device, then no. Just like we learned from the wisdom of Kabbalah, there has to be a restriction, a screen, and the reflected light. And to the exten in which there is reflected light from me towards the Creator, then the direct light from the Creator is received in the reflected light on my behalf. Only in such a manner we can connect.

Question (W MAK 36): (01:01:45) What is the meaning of a high root because of which we should take caution in looking at women?

M. Laitman: That is that we can discover an egoistic will to receive towards the Creator, towards the upper light, and to truly perform an act of the biggest transgression, meaning to receive light from the upper light, for then He departs and we remain in the darkness and need to start our work all over again.

Question (W Chile 1): (01:02:34) Why does the power of women have to do with the prohibition of the darkness?

M. Laitman: That's how it's revealed in our world; that the desire for a woman, the desire for sex is the second desire on the list of desires. Food, sex, family. And that is how we therefore also feel. In a healthy body, first of all, a desire for food awakens, it must fill itself, it adds him the forces of life, and the moment one is filled with some measure of feeling and force to live, he implements himself, first of all, in the implementation of sex. That is how it's arranged. After that, we will see how these things are artificial, if you could say so. That there's nothing in them, only that we're programmed in such a way that that's what we want. Food, sex, family, money, honor, knowledge.

Reader: Dear friends, we're going to go to a live lesson with Rav, and before that, a

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21 - 22 febrero 2020
Tish

Kabala Medya
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