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

Daily Morning Lesson August 27, 2026

Part 1: Rabash.  What Is the Work of Man, in the Work that Is Attributed to the Creator? Article No. 31, 1988

Reader: Hello, in the first part, we will study a lesson by Rav from October 1st, 2002. It's the first lesson out of two lessons about the article "What Is the Work of Man, in the Work that Is Attributed to the Creator?" You can find it in the writings of Rabash, first volume, page 752 in Hebrew. We will read it together in the Ten from the beginning until the middle, where it says, "who corrupted Israel toward their Father in Heaven." We have 24 minutes for that. Let's start.

Reading: (01:01) What Is the Work of Man, in the Work that Is Attributed to the Creator?

Article No. 31, 1988

It is written in The Zohar (Ekev, Item 1): “‘And you shall eat and be satisfied, and bless the Lord your God.’ This Mitzva [commandment] is to bless the Creator for all that he has eaten and drunk, and enjoyed in this world. If he does not bless, he is called ‘a thief from the Creator.’ Concerning the verse, ‘He who robs his father and his mother,’ the friends established that it relates to the Creator, since the blessings that a person blesses the Creator come to extend life from the source of life, which is Bina, to the holy name of the Creator.”

We see here that two things are required: 1) Pleasure, which a person enjoys. 2) A person must bless on the pleasure he received. He says that otherwise, if a person does not bless, he is regarded as stealing from the Creator. He says that the reason is that through the blessing he extends abundance for the sake of the Creator.

We should understand why, if a person does not bless, abundance is not extended for the sake of the Creator. That is, if the Creator can give abundance, why does He need an awakening through the blessing?

He interprets there in the Sulam [Ladder Commentary] that his father is the Creator, and his mother is the Shechina [Divinity], and through the blessing, abundance is extended to the Creator and the Shechina. However, we should understand the importance of the blessing that extending the abundance from above causes. And if he does not bless, he robs the abundance that his father and mother should receive.

These words of our sages are also presented in the Talmud (Berachot 35b): “Anyone who enjoys this world without a blessing, it is as though he robs the Creator and the assembly of Israel, as it was said, ‘He who steals from his father and his mother, and says, ‘there is no crime,’ is a friend of a pernicious man. His father is the Creator, as it was said, ‘For He is your father, your Maker.’ And his mother is the assembly of Israel, as it was said, ‘Hear, my son, your father's instruction and do not forsake your mother's teaching.’ What is, ‘a friend of a pernicious man’? Rabbi Hanina Bar Papa said, ‘He is a friend of Jeroboam, son of Nevat, who corrupted Israel to their Father in heaven.’”

This text is also difficult to understand. Is one who does not bless for a pleasure he enjoys a friend of Jeroboam, son of Nevat, who corrupted Israel to their Father in heaven? We should understand what is the gravity that we find in the blessing, and why it is worse than one who commits a transgression, that he deserves a punishment for the transgression he has committed, while here, it is as though the transgression of avoiding a blessing is akin to corrupting the entire world.

It is known that the whole world was created only for the fear of heaven, as our sages said (Berachot 6b), “Any person in whom there is fear of heaven, his words are heard, as it was said, ‘In the end, all is heard, fear God.’ He asks, ‘What is, ‘For this is the whole of man’? Rabbi Elazar said, ‘The Creator said, ‘The whole world was created only for this.’’” RASHI interpreted “for this” as “to create this.”

We should understand the meaning of “The whole world was created only for the fear of heaven.” It seems like a contradiction to the known rule, that in the creation of the world, it is written (Midrash Rabbah, Beresheet) that the Creator said to the ministering angels that He wants to create the world, as it is similar to a king who has a tower filled abundantly but no guests. This is why He created man, to give him delight and pleasure.

Yet, here he says that the world was created only for the fear of heaven, as though the Creator needs to be feared and this is why He has created the world.

To understand this, we first need to understand what is called “world,” and what is called “fear.” According to the rule we learned, the reason for the creation of the worlds was to do good to His creations. For this reason, He created in the creatures a desire and yearning to receive delight and pleasure. This is called Malchut de Ein Sof [infinity/no end], since at that time, Malchut still did not put a stop on the expansion of the abundance, but received in the desire to delight herself.

However, afterward, once she received the light, we learned that Malchut craved equivalence of form because every branch wants to resemble its root. For this reason, she did not want to receive because of her own benefit, but in order to bring contentment to the Creator. In other words, because the Creator wants to do good to His creations, he wants to receive.

In the words of the ARI, this is called “Tzimtzum [restriction], “concealment,” and “hiding.” In the book Tree of Life, he says that before the worlds were created, the upper light had filled the whole of reality, and there was no Rosh [head] or Sof [end], but everything was completely even. However, when He wished to emanate the emanations and create the creatures, He restricted Himself, leaving a vacant space. He says there, “And behold, after the aforementioned Tzimtzum, there was a place where the emanated, created, fashioned, and made could be.”

We see that prior to the Tzimtzum, there was no matter of worlds, for Olam [world] comes from the words He’elem and Hester [“concealment” and “hiding”]. The concealment and hiding that took place then were as it is written, “In order to bring to light the perfection of His deeds.” He explains there in Ohr Pnimi [“Inner Light,” Baal HaSulam’s commentary on the words of the ARI] that it means it is in order to have equivalence of form, called “receiving in order to bestow.” Otherwise, they will not receive any abundance, so there will not be disparity of form called “separation,” and Malchut de Ein Sof desired this.

Had there been disclosure of light in the vessels of reception, there would not be any room for work, so they could ever achieve equivalence of form. This is why there was the departure of the light, called “concealment and hiding.” Afterward, according to the power to overcome, called “a Masach [screen] on the upper light,” so they can receive in order to bestow, to that extent the light appears.

Since this kli [vessel] comes from the lower one, meaning that the lower one must make the kli, hence, the lower one is unable to receive all the light that was in the purpose of creation when the Creator placed the light in the kli that He had made, called “will to receive.” Rather, the light that illuminated in the vessels of reception is now received in portions, one at a time, called “bit by bit,” since the Kelim [vessels] that the creatures make, which are called “in order to bestow,” cannot do everything at once.

For this reason, many worlds emerged, meaning many Masachim [plural of Masach], where on the one hand, each Masach makes a concealment, and on the other hand through it, there is revelation. Yet, prior to the Tzimtzum, there was no place for the worlds, meaning that there was no place for the concealment simply because as it is written, “the upper light had filled the whole of reality.”

It therefore follows that there are two actions in man: 1) He wants to receive everything for his own benefit, regarded as wanting to receive every delight and pleasure that he sees into the kli called “receiving for himself.” 2) He wants to bestow upon others.

According to the above, we should say that the act of wanting to receive for his own benefit comes to him from the Creator, meaning that the Creator imprinted in the creatures a kli called “receiving in order to receive.” A person does not need to work on this kli or acquire it. Rather, it comes to him with the nature that the Creator created.

Conversely, an act that a person does in favor of another comes from the creatures, meaning that a person must make an effort to acquire this kli, since the Creator did not intend that the creatures would give to Him, but rather that the Creator would give to the creatures. However, in order to avoid shame, the lower one made the Tzimtzum and the concealment so as not to receive any light except according to what it can receive in order to bestow. For this reason, since the lower one must perform this act by itself, the lower one must exert great efforts to acquire this kli, as it is against the nature in which the creatures were created.

It follows that the question we asked, Which action that a person does do we attribute to the Creator, meaning that the Creator created it? It is that a person wanting to receive abundance for his own benefit comes directly from the Creator. But an act of bestowal we attribute to the creature. Hence, it is difficult for a person to acquire this kli because it is against nature.

Accordingly, we can interpret what we asked about what our sages said, that the whole world was created for this, for the fear of heaven, as it is written, (Ecclesiastes 3:14), “And God made it that He would be feared.” Yet, this contradicts what our sages said, that the creation of the world was in order to do good to His creations, and not in order to have fear, and this is why the world was created, as our sages said, that the whole world was created only for this, meaning for the fear of heaven, implying that the Creator needs to be feared, and this is why He has created the creatures.

As we explained, Olam [world] means He’elem and Hester [“concealment” and “hiding”]. This brings up the question, Why did the Creator create concealment and hiding when the reason for creating the world was to do good to His creations? However, there is a matter of correction here. In the book Tree of Life, the ARI refers to it as “In order to bring to light the perfection of His deeds, He restricted Himself.” We see that the concealment and hiding, called Tzimtzum, was so they could receive the upper light and remain in Dvekut, called “equivalence of form.”

In other words, although they receive delight and pleasure, since they are receiving in order to bestow, it is called “equivalence of form.” This means that from the perspective of the desire and yearning they have for the upper abundance, they relinquish the reception of delight and pleasure. However, because the Creator derives delight and pleasure from their joy, as this was the purpose of creation, they receive, since the Creator wants them to enjoy and not because they want to receive pleasure for themselves.

That correction is specifically through the concealment and hiding, for then there is room for choice to say that without the aim to bestow, he does not want to receive. But if the light were revealed, as it was prior to the Tzimtzum, how could he say while the upper light fills the whole of reality, that there is room for choice, meaning that if he cannot aim to bestow, he will not receive? It would have been impossible, since we see that after all the restrictions that took place, it does not shine openly in this world.

The ARI says that only a slim light descended from the Kedusha [holiness/sanctity] to sustain the klipot [shells/peels]. This means that all the pleasures in the corporeal world are but a slim light compared to the lights that exist in Kedusha. Yet, we see that when a person receives pleasure in the corporeal world, which is a tiny pleasure compared to spirituality, where the bulk of the pleasure is found, how difficult it is for him to say, “If I cannot aim to bestow, I relinquish the pleasure.” Thus, we can imagine that if the light were revealed, such as the light clothed in the commandment of Tzitzit [prayer shawl], how could a person say that he relinquishes the pleasure if he cannot aim to bestow?

Now we can understand that the word “world” means “concealment,” and by this we can interpret what they said, “The world was created only for this,” meaning for the fear of heaven. However, what does “fear of heaven” mean in the work of achieving the truth? It means as it is said in the “Introduction of The Book of Zohar” (Item 203), “Both the first fear and the second fear are not for his own benefit, but only for fear that he will decline in bringing contentment to his Maker.”

By this we will understand what was written, “The whole world was created only for fear of heaven.” This means that the whole matter of concealment, which is called “world,” was created only in order to make it possible to achieve bestowal. That is, if there were no concealment, there would be no room for us to work in order to bestow.

Accordingly, the meaning of what we asked about what is written, that the world was created in order to do good to His creations, this refers to the purpose of creation, as was said, that the Creator said that it is like a king who has a tower filled abundantly. And then comes the correction of creation, which is to work in order to bestow, which is Dvekut [adhesion], equivalence of form, called “fear,” and on this correction was the world made, meaning that there would be concealment and hiding.

It turns out that the world, which is concealment, was done so that He would be feared. This means that fear is for man’s sake, so he would be able to work for the sake of the Creator. We should not say that the Creator needs to be feared, but that the fear is that a person fears he might not be able to work in order to bestow. This is why the concealment took place. This work pertains to man, who should make great efforts to acquire these Kelim, as it is against nature because the Creator placed in the creatures a desire to receive delight and pleasure.

Now we can interpret what is written, “And God made it that He would be feared.” That is, in order for a person to maintain the fear, called “kingdom of heaven,” He had made a correction. As soon as a person leaves the kingdom of heaven, called “faith above reason,” the Creator made it so that man will immediately descend from his state, where he thought about spirituality, and fall into the corporeal world, where there is no connection between them.

These falls cause man to keep himself from changing the order of the work of faith above reason. See in the “Introduction of The Book of Zohar”: “The whole matter of fear is only for man’s sake, and not that the Creator needs to be respected, such as a flesh and blood king. Instead, all that He has done is in man’s favor, for these corrections that the Creator has performed will guide a person on the right path to lead him to the purpose of creation, namely for the creatures to receive delight and pleasure.”

Now we will explain what we asked about the blessing, where it is written, “He who enjoys in this world without a blessing, is as Jeroboam, son of Nevat.” We asked, Why is the transgression of enjoying without blessing so much graver than other transgressions? It is as though with other transgressions that a person performs, he is not as Jeroboam, son of Nevat, who was a sinner who made the public sin. But one who enjoys without a blessing is similar to Jeroboam, son of Nevat, who corrupted Israel to their Father in heaven?

Reader: And now we will move on to the lesson.

M. Laitman: (24:56) So, did you hear from the “Stages of the Ladder”, volume 3, in portion Devarim, Ekev? What is the action a person does on the path that relates to the Creator? Is there such an action that we relate to the Creator for a person? What is the answer? Did anyone hear the article? Are there any questions? 

Question (Petah Tikva Center): (25:46) He wrote about the fear of Heaven. Can we understand well, what he meant, what he said?

M. Laitman: The fear of Heaven? Who's not afraid? Only one without a mind would not be afraid. Or someone that was never connected with life, that didn't receive blows, sorrow, didn't feel any limit for his desire, so he's not afraid. If someone felt a boundary, a limit, knowing that there is a limitation, he already feels a certain sensation of fear. We have a kli, a vessel, a desire to receive. Opposing that, we have the pleasure. The vessel was created by the pleasure, by the light, and is adapted specifically to the light by quality and quantity. The kli is the desire to enjoy. If the desire to enjoy feels it cannot enjoy, then there’s no limitation in feeling himself, and from that he already starts to feel the feeling of fear, spiritual fear. From the very lowest feeling, the smallest, where it's just a slight limitation on...to the greatest fear of all. Fear is a consequence of the emptiness of the vessel. The vessel can be in two directions: either fear from my vessel being empty, and in order to receive; and fear that my vessel is empty, and in order to bestow. From this we have two forms of fear. Fear towards myself, about this world and all the pleasures of this world, whether I'll have them or not — family, health, honor, money, all those things — and fear of the next world, whether I will receive the next world. Sometimes fear of this world is greater than the fear of the next world, than when one is drawn to it. Fear for the next world can be developed in a person where he is willing to give up this whole world just to be certain that he won't be lacking something in the next world. Enter a monastery, do in this life all kinds of torments upon himself, mortifications. In the end, a person covers in the present the fear called either from this world or from the next world, but both are feelings of this world that he feels now. It just seems to him that he's thinking about the future. He's not thinking about the future. The so-called feeling of the future is the feeling of fear of now. That's what he needs to cover. And there's fear from how am I bestowing, how do I fill my vessel in order to bestow? Meaning, am I filling my vessel although I have no access to His vessel? What is His? That also I measure it according to my vessel. As much as I understand what bestowal is, as much as I understand and feel what I'm doing to the Creator, accordingly I have a vessel of bestowal and I fill it. And that's also my vessel. And also an inner feeling of my own. And what's on the outside — there's nothing outside. I don't know what there is there. All those feelings are within us. And all these feelings are in the present. Never in what was and never in what will be. Is that okay? Well, so what are you asking about this? According to what I said, build your question.

Question (Petah Tikva Center): (30:57) So it's essentially a limitation, right?

M. Laitman: It's not that it's essentially the limitation. I'm saying a person’s afraid of the limitation from a vessel, an empty vessel. And therefore he's willing to work and give up all kinds of things if he feels that his vessel will be empty. And upon this empty vessel, either in order to receive or in order to bestow, whether in the past or in the present or the future, he's willing to work in order to not feel that emptiness. There's people who are afraid of poverty. What will I have tomorrow? What will I have in 10 years? A person thinks, I need to secure myself and also leave something for my children. That's usually a person's concerns. So he's afraid. He already planned, let's say I need for myself this much and that much. He makes a calculation. And for the children, I need this much and that much. And then for this, I need a million dollars. So he's already filling this vessel of a million dollars. And I have fear that this vessel will remain empty. And now he starts working on it. So it's the feeling from an empty vessel that he built within himself. 

Student: The fear of Heaven?

M. Laitman: The fear of Heaven is considered the fear that I won't fill His vessel. What's His vessel? To the extent in which I understand who the Creator is and how important He is. Against His importance I build in me this deficiency to relate to Him and fill His vessel, and give Him. Upon His vessel, about that vessel to not remain empty, I have a fear. Am I filling that vessel? That's called the fear of Heaven. Everything is contained within the vessel, within the desire to receive. Only in all kinds of ways, in all kinds of relationships to the filling. Also to receive, also to bestow, also past, present, future, also all kinds of manners of corporeal pleasures — money, honor, knowledge, spirituality, corporeality, somewhat. Doesn't matter. It all speaks of the vessel, about the feeling of the vessel. Also times, so reason, causes, everything is inside the vessel. Do you understand? There altogether is a feeling that is relatively full or lacking. And the way we relate to that, we call that either fear, or spiritual fear, or all kinds of such things, or vice versa. We call it pleasures and all kinds of other feelings. This all speaks only of the measure of filling in the vessel. It could be that there is no vessel itself. Let's say fish — they lack fear of tomorrow. What will they have tomorrow? You're thinking about tomorrow. And they don't have that. They don't have a vessel within which they can seemingly have the feeling of tomorrow. There's no sensation of tomorrow for us. We feel the fear in the present, seemingly from tomorrow, seemingly. Let's say tomorrow you have no way to pay for your apartment. You'll be thrown out on the streets. So you're already afraid. Already today you have the concern. Fish don't have such a concern. No other animal or beast has such concern. The vessel is not revealed in such a manner. They don't feel the past and the present. But even if you feel past and future, then you feel it in the present.

Question (Petah Tikva Center): (35:43) But what is it like to feel it? It's clear if it's a fish.

M. Laitman: What's clear? It's not clear. We want to know where we have this from, in order to rise above this. This physiology, this spiritual physiology, needs to be known in order to get to know ourselves. And altogether we're studying ourselves. We're only studying our vessel and how within our vessel we operate. Also the Creator in the vessel. Also the Creator being in the vessel. All our worlds are in the vessel as well. Everything is inside of us. And all the angles in which you look at it, where you feel your vessel, that builds for you your world. So, that correct feeling, meaning if you can examine, check this within your deficiency, then you can begin to care for yourself. You already understand what the cause of the feelings is, and in what way you can somewhat balance yourself. What are you lacking in order to not feel fear from the future? Now, the future is considered external vessels, empty vessels, towards the current state. So from that we can already speak of the second restriction and how it was made, and the surrounding lights and internal lights, inner lights, the relationship between them, and how they build the present and future of the Partzuf. That is, when a person starts looking at this in a more mature way, it provides him somewhat the possibility to relate to himself objectively, from the side, and to connect himself with what's happening. Just like that to say, oh, that's the Adam, that's a person. I don't know if that's the Adam. If I don't relate to him as an Adam, it's a beast, and it doesn't feel or understand what it's feeling. If it doesn't understand, it can't do anything with its feeling. Here you're entering spiritual psychology, and there's no problem in this, just don't flee from the understanding that we're talking only about the vessel — where all these different forms of feelings that the vessel feels, gives us from A to Z our entire dictionary, only from the feeling of the vessel. 

Question (Petah Tikva Center): (39:14) This observer, this point looking from the side, it doesn't play the game. The game is seemingly fixed in advance, and it is only observing. So what power does it have besides understanding? You're saying that it won't help me if I look at myself from the side, that it's a game that's already defined in advance, and I'm just an observer. That, too — that thought comes from your impression, from your vessel. So, if you were to exit that point of view or that observation outside of yourself, and look at yourself seemingly from the side of the Creator, then you will feel above creation, and it will give you what we call spiritual life. What is spiritual life? Where you won't be influenced or incorporated within the vessel itself and its feelings. What gives us the restriction and in order to bestow? It gives us freedom from the impression of the vessel itself, first of all. What does it mean to go above the barrier, above the Machsom? To go above the barrier means that I'm rising up above my desire to receive, above my vessel, and look at it from the side of the Creator, seemingly. We can say "seemingly," but what this provides me with is an objective observation, an objective observation. This cannot be shared or given to others, but only then you can even say who you are, because you're receiving some part that is truly outside of creation.

Question (Petah Tikva Center): (41:35) What is an objective observation or free impression? What do you mean by that?

M. Laitman: Despite you not being able to exit your nature, which is the desire to receive, and the thought that you're receiving like the Creator, from that thought, for it to be in order to bestow — from that thought, you look at creation, at yourself. It's a thing that's almost impossible. But it's like we're saying, how can I exit myself completely and enter another person, into his body, into his eyes, seemingly? It's like I'm entering his head, sitting in his head, and through his head I'm looking through his eyes at myself. Is this possible? That's what's being given to you. By you acquiring the qualities of the Creator, from His qualities which you acquired, through His eyes, through His thoughts, through Him, you see yourself. That means that you have acquired another nature. What other natures are besides ours? Only the Creator.

Question (Petah Tikva Center): (42:48) I don't understand the difference between looking from the side, from within the vessel, and looking from the side, from the perspective of the Creator. 

M. Laitman: What difference is there in looking at things from how I see myself within myself, or how I see myself seemingly from the Creator's side, who's looking at myself? What difference is there? It's like you're starting to look at yourself like at a created being. And before that, not. What does this mean? That you are acquiring the measure of wholeness and eternity, eternality, towards the fact that this is not in the created being. I don't know how to say this. We don't have the words yet.

Student: Or the tools or instruments of measurement may be different, or the way that you categorize things.

M. Laitman: The difference in the tools for measuring here is by you receiving like a scale that is eternal. You exit outside of time. It's like you're not lacking anymore. You're not in a limitation of time or space or filling. You break out of the — I don't know how to say this — simply all your boundaries. All the boundaries of the vessel disappear. It's a different form of thinking. It's different thinking, which is outside the boundaries of time, movement, motion, and space. I don't have words for this. It's also through what he explains. It's through the matter of Olam Shana Nefesh — a world, year, soul — which is time, motion, and space. What am I trying to say? That despite you exiting and seemingly looking from the side of the Creator upon yourself, you don't exit yourself. Even that feeling — if we already go further — also that feeling is within your vessel. So what does it mean that you're looking from the side of the Creator? You never exit your vessel, ever. That's because you acquired His qualities within your desire to receive, and from His qualities, you're looking at the rest of the desire to receive as uncorrected. As uncorrected, and then seemingly within your vessel, there's the part of the Creator and the part of the created being. But we never exit our vessel, meaning it's all inside the desire to receive — also the feeling of the Creator, and also the thoughts of the Creator, whatever we perceive. Yes. I didn't read that, so I don't know altogether what you talked about there. Well, go ahead.

Student: It says that correction...

M. Laitman: Wait, wait, wait. Say it loud and clear. The third paragraph, "And this correction." Yes, okay.

Question (Petah Tikva Center): (46:29) It says, that correction is specifically through the concealment and hiding. For then there is room for choice, to say that without the aim to bestow, he does not want to receive. So there are two things here. There is reception. It speaks about two things: reception through bestowal, and reception through reception in order to receive. But it doesn't actually have the possibility to receive. It's only to find a possibility to receive in order to receive. Actually, the choice is not a true choice between receiving in order to bestow and receiving in order to receive. We don't have this option, so there's no room for choice here. I don't understand.

M. Laitman (Source Text/Commentary): (47:11) "And the correction." Okay, one second. Let's go a page before that. The first paragraph.

Meaning, though you receive good and delight, nevertheless, since we receive in order to bestow, it's considered disparity of form. Meaning, on behalf of the desire and yearning that they have to the bestowing to the upper abundance, they give up receiving the good and delight. But because there's pleasure and delight to the Creator from them enjoying, which was the purpose of creation, hence they receive, since the Creator wants them to enjoy. And not from the side that they want to receive pleasure for themselves.

Meaning, they're going to enjoy because there's pleasure to the Creator from this. Next.

And this correction is specifically through the concealment and hiding. For then there's room for choice.

What is "for choice"? What am I enjoying for? Either for it'll be good for me, or it'll be good for Him. For if there will be no concealment, then I won't be able to choose. I won't be able to make this transition to enjoying for Him to have.

If it's not upon the intention to bestow, he doesn't want to receive. Whereas, if the light were revealed as it was prior to the restriction, how could we say that when the upper light fills all of reality, that there will be room for choice?

Meaning that if he cannot aim in order to bestow, he cannot receive. So what are you asking? 

Student: When can I say that I'm going to enjoy specifically for You? That I choose that. When? 

M. Laitman: When I have nothing. I make it so myself that I have nothing. I want to check how I am, if I'm not deceiving myself. I check that I have nothing. And I agree to remain in that. I acquire a correction where I don't lack anything when I have nothing, that I'm no longer thinking about myself. I do not lack. All that remains for me is to be, to feel that You lack. And then I open up Your vessel and I feel that. And I look at, how can I fill Your vessel? It will be full only when I will be filled with pleasure. So again, I open my desire to enjoy. According to how much I feel that I want to delight You, and that same desire to enjoy within me, I fill it up. And as I fill it up, I'm constantly with my eyes, with all of my emotions in You, to see how You enjoy. There is a sequence of corrections here, which is not simple. But the first correction is to make a restriction. What does he write there in the Introduction to the Study of the Ten Sefirot? The first correction is to make it so that you will not enjoy anything in this world, which is literal. And then he's certain that, and so on. What he says there about the life of sorrow, the way it used to be once.

Question (Petah Tikva Center): (50:52) I'm asking, within all of that, where is the beginning? Where is the choice of a person? If he tried to receive enough for himself, and so he's not succeeding.

M. Laitman: The choice for the person is not to choose something here. The choice of the person is always to pressure himself to continue. Not more. You don't choose paths. You choose how, from where do I want to have additional forces for exertion, for a bit more pressure, to advance a little bit more. That's the choice. Not more. The choice is in hastening the time. You don't choose. You don't choose paths. What path can you choose? Do you know about the corrections, your next state, your present state, how to move from this to that, what will emerge out of it? Clearly, we don't do that. The fact that we actually search to go with that, it's stupidity that we are searching for paths. Yesterday, there was this guy, a very clever guy that visited me, truly a professor, a special person in his profession. He's a manager in Motorola, one of the big managers in such projects. He says, I can't. I've got to see it. It's hard to grasp, to accept that. Meaning, he wants to see it. Well, to see in general, theoretically, that we can do. We can do about the person about himself, his next stage — he never sees it. It's difficult. That's what's so difficult for a person, you understand? He's always complaining. We can only put pressure in order to advance, and then we can say a little bit about the past later. To truly see, we can't do it now, only beyond the barrier. Then we see the stage, but until we cross the barrier, we didn't go through the first degree. All in all, what we're going through is just one degree in this world. Somebody there had a question? No? That’s it? They all can calmed down. 

Question (Petah Tikva Center): (53:32) Earlier, you explained about fear. How from this first fear of a person — the fear is practical fear — how from that is there room for something additional to enter, in this looking at things from the side about this fear? How was the initial point added to the fear of man, this first fear? Because you explained earlier that there are two kinds of fears. He's either afraid of what will be with him, or he's afraid what will be with the Creator. 

M. Laitman: Yes. 

Student: How, in the first fear of a person, is something additional added to it?

M. Laitman: What do you mean something additional is added? 

Student: The additional thing is looking at this fear from the side, seemingly.

M. Laitman: It's possible for me to see my fear from the side if I acquire certain qualities of the Creator. We’re not talking about beastly fears, and even with beastly fears we have some projection from that. I need different vessels in order to see and get to know myself. So, if we wouldn't have the shattering of the vessels, and into the souls foreign qualities that the will to receive wouldn't enter, we would never be able to, in some objective form — seemingly objective, looking from the side, let's say — we wouldn't be able to think and see ourselves. Take each and every one in this world, he can also see himself a little bit from the side. Seemingly, it's a projection from the shattering of the vessels. Beasts don't have that, animals, only people. People who are more developed have the possibility to see themselves. I'm talking about beastliness. They have the possibility to see themselves from the side and explore it and everything. There is a lot of science about it, psychology, all kinds of things. It doesn't have to be someone who is engaged in Kabbalah. But from where does it stem? It stems from the fact that through the shattering of the vessels, in our beastly vessels, such qualities entered, because of which we're human beings, not beasts. And so, we can feel the past and the future within the present. And we can look at ourselves and, seemingly, research ourselves, explore ourselves also objectively from the side — what psychologists of all kinds do. Let's say Freud: he wrote about himself, seemingly looking at himself from the side, about his whole behavior from childhood until his current state, where he's a psychology scientist. So, in distinguishing that same attitude, you can develop it towards the whole of creation and all of a person from the spiritual side — how the Creator looks at it, how it is from the perspective of the Creator. If a person emerges from the barrier and acquires the spiritual vessel, meaning there he is separated and distinguished from his desires, meaning from concerns about himself, looking at himself as if it is his own, and by that he acquires the way the Creator looks at him — this is the objective form that we can have.

Question (Petah Tikva Center): (57:42) What is that will happen? What's the condition for it to happen?

M. Laitman: The condition for this to happen is the restriction. The condition for it to happen is the correction that he receives from above, where in the vessels in which there is a will to receive, there is lack of a filling, they will receive a feeling, even though it's not the true natural feeling. A vessel wants to receive the light of Hochma; instead of it, it receives the light of Hassadim, and it is pacified. This is something truly special. I want to enjoy. My vessel feels only if there is or there isn't the pleasure that it wants, right? That's it. Suddenly, instead of receiving the pleasure that this vessel wants, the light of Hochma, instead of the filling, I feel in this vessel the giver of the feeling, and it fills me up and I don't want any more. What does it come from? The way that phase one becomes phase two, she doesn't need any more. So, if I will receive in my will to receive the feeling of the Creator, instead of the filling that I wanted before — corporeal pleasures, money, honor, knowledge, all the things that you want, in all of my senses — I will receive the feeling of the Creator. That's it. I don't need anything more. I won't receive the pleasure itself. I will feel the giver of the pleasure. I'm satisfied. Why? Because for a beast it will not be enough. A person is developed through four phases, such that the vessel that wants Hochma will be satisfied with receiving Hassadim, as we call it, the feeling of the Creator. Then, already, when I have a filling which is not natural for me, a different one, that lets me be separated from the state where the deficiency governs me — it gives me the possibility to be independent. Now, I can measure, I can check, I can determine which filling I truly want: either a filling according to my nature, or a filling where I give to Him, according to a different nature. There are many things here, but this is the transition. You're saying, how can we seemingly cross from one side to the other side, so we lack nothing besides the feeling of the Creator? This is the correction for the vessel, because there is nothing else besides these two parameters: either the pleasure that fills me, that I feel what is on the table, or the feeling of the host who is standing next to the table. One of these two. There is nothing else besides that. And me, being the vessel. That's it. So, I don't have anything to choose, other than it's either this or that. Now, you could say that I'm influenced and I'm sold, right? I'm under this or under that. It doesn't matter. But there is no more than these two. I am the cup, and ahead of me, there are two possibilities. And the Creator, through suffering, by not giving me a direct filling from the table, He seemingly teaches me that I must think about a different filling, of fulfilling myself with the feeling of His presence — that this will give me independence, as we call it. The question is, what is independence here? And then, after that, I'll already receive the same pleasure from the table, but already in a different form. I already use my vessel as a means, not as the goal. My goal is no longer to fill the vessel. My goal is that, through the feeling of the vessel, to reach something beyond that. It's a very simple idea.

Question (Petah Tikva Center): (01:02:51) How does the lack of filling on one hand, bring forth the second deficiency? Meaning, through the suffering, it teaches me — why is that?

M. Laitman: Through suffering, the Creator is teaching me why He doesn't let me enjoy from the table, right? But I suffer, so I want to run away from the suffering. I no longer care about the table. I don't want to feel that I have hunger. I don't chase after the pleasure itself. I seemingly despair of ever achieving it. My goal is — and instinctively, we do that in this world. A person never desires the king's daughter. Why should he suffer? He will never be able to get her, right? That's it. So, I seemingly diminish my deficiency. I don't want to think about it. I diminish it. But they don't let me do it, because my entire ego and my desire from within are constantly evolving, and they nevertheless bring me to suffering. And I can't silence myself. I can't pacify myself. And so I reach a state where I only search for how not to suffer. How not to suffer? That's the question of what is the taste, what is the reason for our life, which ultimately brings me to search. Can I in some way pacify myself? Yes. How? "Taste and see that the Lord is good." We're done. Forget everything else. If you think about the pleasures, there is another source. And you will be filled from Him, and you will enjoy from Him. Who is He? The Lord. Who is that? I don't know. Go and search for Him. But from there, you'll forget about the fact that you can fill yourself with what you feel directly in your vessels. Go and search for Him. This is the only solution by which not to suffer. Whatever is on the table, you'll never receive that. But rather, look at the Host. Look how beautiful He is. He thinks something about you. It doesn't matter what. This will fill you up. The Creator makes Himself available as a filling instead of the natural filling. 

Student: It's like a person has to get used to it, to get accustomed to it. 

M. Laitman: Yes. But yes. 

Question (Petah Tikva Center): (01:05:40) Also, in the beginning stages, you go through states where you have desires that burn you, or you feel kind of this silence and this quiet, suddenly. But the question is, do you have any control over this if you can?

M. Laitman: Who is talking about control? I don't understand you. How many times did I tell you that you have no control over anything except one thing? To accelerate your development by whatever is in your power to do — do it. You'll see how they're making up all kinds of things for you. You're dumb. You can't see anything. You don't understand anything. Do everything quickly. That's it. You see what kind of things you have? The great, rich wisdom of Kabbalah, and the wise Kabbalists who see from one end of the world to the other, and what do they recommend for you to do? 

Student: What is this, “what you can do, to do?" What is this acceleration? How is this expressed in my physical actions? How is this expressed?

M. Laitman: Your question is also wrong. Your question should maybe be the following: what do I attain by doing all kinds of things without a mind, without reason, without the understanding, and according to what I feel like, according to… I mean, who can trust his mind or whatever? What does it mean, "whatever is in your hand, do it"? This means, every moment where you understand, whichever way you understand, that you need to do something in the direction of the development out of the fact that they recommend for you to do so — they recommend you do it, follow this advice. That's it. That's it. This is how it is.  

Question (Petah Tikva Center): (01:07:47) If I'm sitting by the table, and I want to perform a restriction, and I don't want it for myself, but I want to bestow to the Creator. Meaning in order to calm me down, meaning I have a greater egoism, and because I'm an egoist I want to calm myself down- so I'll restrict myself — so how will I later… Upon which restriction are we talking? How does this come to me?

M. Laitman: You're saying the following: I sit by the table, I want to eat, I suffer. In order for me not to suffer with the egoism — not for pleasures but for greater egoism not to suffer — now I want to stop suffering. So, I use a greater egoism. That's true. Phase two compared to phase one is more egoistic, more coarse. You are correct 100%. So you pacify yourself due to the will to receive. You pacify yourself in that you feel the Creator. If you had another possibility, some other way to pacify yourself, you would never reach phase four. All of the development is through the fact that the will to receive develops certainly out of the fact that it wants to pacify itself. It feels within itself that the host is sitting there. I have no words. There is some kind of subtlety there, where the light and the vessel are bound together. They're going as seemingly tight partners.  

Question (Petah Tikva Center): (01:09:50) What's the difference? I want to calm down. What's the difference between our method and the method of yoga, for example? They also do the same thing. Why do we want… 

M. Laitman: I don't know what they do in yoga or all kinds of… I really don't know it, seriously. We are developing our ego. Developing it. When we speak about restrictions or acquiring a force to bestow, we're speaking of a development of the will to receive; a development. That's what he just asked about, right? Our guest from Vienna, what did he say? If I'm going to go and calm down, instead of taking something off the table, I'm using a bigger will to receive, correct? I'll tell you. A stupid person suffers and cries that he's suffering. Somebody a bit more developed, he searches for a remedy. He's a bigger egoist. He's searching for a remedy. We see it in life. Somebody works very hard from morning to night. The other one comes to the same job and says, I'm going to work from morning to night? No, I'll find a solution for this. He sits, has some coffee and a cigarette, and the machine does its work. That's what the will to receive develops. So, we reach the desire to bestow from the development of the desire to receive. And for all kinds of different methods there — not torture from suppressing the will to receive, less and less, and less, to use it less. And for us, it's the opposite. Use it more. Use it more. Do whatever you want with your beastly qualities. Only the light that reforms will help you come out of that state. No limitation will help you. The fact is that the more you develop, you get greater desires.  

Question (Petah Tikva Center): (01:12:31) I'll try to really focus the question. If the height of the development of the egoism of the will to receive is a desire to run away from himself, so what does it matter if you're running away in the middle of the process or at the highlight of it? What does it matter if I suppress the desires on the level of this world or run from my desire, or I develop them to the maximum until they burn me completely, and out of this hight of desire I run away from them?

M. Laitman: You have a certain vessel that you need in all its volume to feel all the pleasures of this world, as much as they supposedly give you suffering, and as much as you could enjoy it. But instead of that, you prefer to calm those sufferings down, to pacify them, to not feel them. And each one in that vessel needs to reach, to determine that final state. If he won't have that feeling, he won't be able to develop. It's just using the smallest record possible.

Student: But if there's a person who understands the process and agrees with it, and understands that the process in the end is to run away from the suffering...

M. Laitman: But you can't decide that you want to run from the suffering, because you don't want to yet. You don't.

Student: Let's say there's someone who hasn't developed them, and now he moves into the forest, or I don't know what. 

M. Laitman: You don't have any way, by any means, external means, technical means, to cause a jump in the path, to like a quicker development, but only on self-inner recognition that can only be sped up by society. Everything except for the society you're in — the rest is on a still degree, that nothing can help you accelerate your development.

Question (Petah Tikva Center): (01:14:59) In Kabbalah, we're looking at the goal. We're not looking at the process. We're looking at the final goal, and accordingly analyze backwards. If the final purpose is where I want to run away from myself and come to a state where I don't think of myself, then why not, in the middle of the process, I will choose society that will brainwash me from dawn to dusk, with all my desires come to me?

M. Laitman: Good, now you understood the exodus from Egypt: that you want to run from yourself entirely from Egypt, from Pharaoh, from all troubles, from everything. It's not just suffering; it's horrible. You're just willing to run, and that's it. That's the end of the development in this world. From this, you can go out into spirituality. Now, how can you speed up the path? Do you say, okay, I'm in the middle of the development of Egypt. Let's say I went through seven years of hunger. Sorry — from seven years of satiation to seven years of hunger, and I don't think it's good. I want to speed that up. Please, they tell you, you can. What does it mean to speed up? The same stages, to go through all of them in a sped-up manner. You can't skip a stage. Jumping on the path means in time, but not in distance, meaning in degrees. The speeding it up is in the awareness that the states go through you. So they tell you that through society you can do it in a very quick way. So do it. Here's your opportunity. If you wouldn't get this opportunity, if it wasn't possible, they wouldn't give you any of this wisdom. So development would have been by forces from above, and that's it.

Student: If I have desires that I can't understand the essence of their suffering, it's as if...

M. Laitman: You don't have to understand anything. You're smart, and there's stupid people here, but they're advancing quicker than you. Because your wisdom doesn't help here. They tell you the actions you need to do, not your mind. Why will your mind help you? You can even not read these articles. Before he wrote these, you couldn't develop? And if you read a certain article and the other no, and suddenly — so, also nothing will happen. You're given tips. The rest, it's all things around. Our problem is that we think that by some kind of intellectual work we can advance. So, we can't. We can't. The mind was given only to understand a bit quicker that it's worth doing the tips that they give us, the advice. And then the will to receive shows up, and maybe you can do it a bit this way. Or do you feel what's in your head?

Student: You mean I first of all have to feel myself in corporeality so much, like people in Hollywood who are searching for...

M. Laitman: You don't have to feel your corporeality like those people, Hollywood people. You don't have to go to Hollywood for this. In the end, you'll feel them too. You'll feel it as people that are full of lust like anybody else.  

Reader: We'll go to the next part and sing a song first.

Song: (01:25:24)