The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson August 10, 2026
Part 1: Rabash. What Is the Gift that a Person Asks of the Creator? Article No. 22, 1987
Reader: Dear friends, in the first part we'll learn a lesson with Rav from August 2002. It's based on the article, "What Is the Gift that a Person Asks of the Creator?" You can find it in the Writings of Rabash, Volume 1. We'll read the article in the Ten. We have 36 minutes.
Reading: (00:49) What Is the Gift that a Person Asks of the Creator?
Article No. 22, 1987
It is written in The Zohar (Pinhas, Item 180): “It is written, ‘My God, save Your servant.’ ‘Delight the soul of Your servant.’ ‘Give Your strength to Your servant.’ Three times did David become a servant in this praise, corresponding to the three times that the authors of the Mishnah established that man should be a servant in the prayer. In the first blessings, he should be a servant who praises his teacher. In the middle ones, he is a servant who asks for a gift from his teacher. In the last blessings, he is as a servant who thanks his teacher for the gift he has received from him, and he walks away.”
We should understand why they compared man’s prayer to a servant receiving a gift from his teacher, and not to charity or other things. What does this teach us in the work?
It is known that from the Creator, two things come to us directly: 1) the light, 2) the Kli [vessel] to receive the light.
1) We learned that the purpose of creation is His will to do good to His creations. It follows that the Creator wanted to do good to the creatures even without an awakening from the lower ones, for there were still no creatures in the world from whom to receive awakening. This is regarded as the light coming from the Creator without any involvement of the lower one.
2) The Creator created—existence from absence—a Kli called “desire and yearning to receive delight and pleasure.” This means that what we see is as in “By Your actions we know You,” meaning that we speak only of what we see that exists in the nature of creation. We see that it is impossible to enjoy anything, whatever it is, unless there is a yearning for it. For this reason, we learned that from the perspective of the light that created this Kli, called “will to receive,” it underwent four Behinot [discernments], meaning four stages until the will to receive acquired the complete form of yearning. After the light created the Kli, this Kli received the delight and pleasure that He wished to give.
These two above-mentioned things, the light and the Kli, pertain to the Creator. We learn that in this respect, there was complete perfection and there is nothing to add to this.
However, afterwards, something new was born, which we attribute to the creature and not to the Creator. In other words, we attribute the matter of giving to the Creator, who is the giver, for His desire is to do good to His creations, which is to give abundance to the creatures and receive nothing from them. Yet, afterward, something new was made, as it is written in The Study of the Ten Sefirot (Part 1), that the first receiver, called Malchut de Ein Sof, craved a decoration called “decoration at the point of desire”: to have equivalence of form called Dvekut [adhesion]. For this reason, the Tzimtzum [restriction] was made, meaning that she diminished her will to receive on the Kli called “will to receive,” hence the light departed.
Malchut invented a new Kli, called “will to bestow,” meaning not to receive delight and pleasure according to the level of the yearning for the light, but according to the level of her desire to bestow. This means that Malchut calculated how many percent of the abundance she could receive with the aim to bestow. On the part she would receive in order to receive, if she were to receive, she would not receive.
It follows that we attribute this Kli, which the lower one gives, to the lower one, since the Kelim [vessels] of the upper one, which the upper has made in order for the lower one to be able to enjoy the light, is only the will to receive. That Kli will never be revoked because what the Creator has created must always exist.
However, the lower one can add to the Kli of the Creator, as it is written, “Which God has created to do.” This means that God has created the Kli called “desire to receive pleasure,” and man must add to it a correction called “the intention to bestow,” as was said above, that Malchut de Ein Sof decorated herself at the point of the desire. This means that her decoration was in that she placed on the will to receive the aim to bestow.
There, in Malchut de Ein Sof, was only the root. From her, it extended to the lower ones that it is forbidden to receive, following the rule, “A desire in the upper one becomes a binding law in the lower one.” It extended from this discernment until the Sitra Achra [other side] was born—the opposite of Kedusha [holiness/sanctity]. In Kedusha, there is only the desire to bestow, which is Dvekut. But those who want to receive in order to receive become removed and separated from the Life of Lives. For this reason, they said in The Zohar, “The wicked in their lives are called ‘dead,’” and said the verse, “The grace of the nations is a sin,” about the wicked, “All the good that they do, they do for themselves.”
It therefore follows that the Creator gives two things directly to the creature: 1) the delight and pleasure, 2) the desire to yearn for pleasures.
However, unpleasantness, called “shame,” extends indirectly from the Creator. That is, the Creator wants the lower one to receive delight and not suffer, but indirectly, meaning that the upper one, the Giver, does not want the lower one to feel shame upon reception of the delight.
This is why the correction of the Tzimtzum was made. Because of the Tzimtzum, the abundance does not come to the Kelim [vessels] that the Creator has made, unless the creature has placed a correction of the intention to bestow on the Kli. If a person does not have this Kli, he remains in the dark without light, and the name The Good Who Does Good is hidden from him because he does not have the right Kelim for reception of the abundance, which is called “equivalence of form.”
It follows that the whole novelty that was made after the Tzimtzum is that only the aim to bestow is missing, but the two discernments that extended prior to the Tzimtzum did not change. In other words, in the first Behina [discernment], which is His desire to do good, there was no change, and after the Tzimtzum He still wants to impart delight and pleasure. In the second Behina, which is the will to receive, there was also no change. It is as we learn that there are no changes in spirituality, but only additions. It follows that after the Tzimtzum, it is impossible to receive any upper abundance unless we add to the will to receive the aim to bestow. This is all of our work in Torah and Mitzvot [commandments]: to be rewarded with vessels of bestowal.
Our sages said about this (Kidushin 30), “I have created the evil inclination; I have created the spice of Torah.” It is known that the will to receive is called “evil inclination” because it causes remoteness from the Creator, since it is in disparity of form from the Creator. The Creator aims to bestow, whereas the evil inclination wants only to receive. For this reason, all the delight and pleasure in the thought of creation is hidden from it.
However, how can we obtain these Kelim, since this is against our nature?
The answer is that this is why we were given the Torah and Mitzvot. Through them, we can obtain these Kelim. Yet, why are not everyone awarded with vessels of bestowal through Torah and Mitzvot? The reason is that there is no light without a Kli.
It follows that if a person does not know for certain that all we need are only these Kelim, he still does not have real Kelim. In other words, he does not have a need for these Kelim. It follows that the light is in Torah and Mitzvot, which can assist a person to attain these Kelim, but he does not have a real need to be given these Kelim.
If we look a little deeper in, and thoroughly examine those who observe Torah and Mitzvot, whether they want to be given vessels of bestowal and to give in return the will to receive, the vast majority of the workers will say that they pass on this. Instead, they want to observe Torah and Mitzvot in order to receive. It follows that they have no need for vessels of bestowal. For this reason, how can they say that the Torah and Mitzvot they labor in should give them a reward for which they have no need? On the contrary, they are afraid lest they lose the vessel of reception called “self-love.”
This is as Maimonides says (end of Hilchot Teshuva), “Our sages said, ‘One should always engage in Torah, even if Lo Lishma [not for Her sake], since from Lo Lishma he will come to Lishma [for Her sake]. Therefore, when teaching little ones, women, and uneducated people, they are taught to work only out of fear and in order to receive reward. Until they gain knowledge and acquire much wisdom, they are taught that secret little-by-little and are accustomed to the matter calmly until they attain Him and serve Him with love.’”
It therefore follows that one should yearn to obtain vessels of bestowal. Although he sees that the will to receive disagrees with it, meaning that it does not let him pray that the Creator will give him these Kelim, for that, too, one must pray to the Creator to give him a desire to understand the necessity that there is in these Kelim. He asks the Creator to have the strength to overcome the desire of the body, which wants to remain specifically in vessels of reception. Moreover, when he sees that a desire can emerge from this thing—that the person will later want to come to vessels of bestowal—he promptly feels this and begins to instantaneously resist.
However, a person does not come easily into seeing that he cannot work in order to bestow. Instead, a person thinks that now he still does not have the desire to bestow, but whenever he wants to work in order to bestow, the choice is in his hands, meaning he will be able to work in order to bestow. The awareness that he thinks he has calms him down so as not to be impressed by the fact that he is not engaging in work of bestowal, since whenever he chooses, he will be able to. For this reason, he is not worried about this.
However, the truth is that this is not within man’s power, as it is against human nature. Our sages said about this: “Man’s inclination overcomes him every day. If the Creator does not help him, he will not overcome it.” However, in order to receive help, a person must see and exert to have a need for His help. This is why it was said, “He who comes to purify,” then the Creator helps him.
We asked, Why does man have to begin the work and only then the Creator helps him? Why does the Creator not give him this strength right away, meaning that even if a person does not ask for help, the Creator will help him as soon as he begins the work of the Creator? According to the rule that there is no light without a Kli, a person must begin. When a person sees that he cannot, he has a need for the Creator’s help. Therefore, specifically when one has begun the work and sees he is unable, in that state he receives a Kli for the Creator to impart him this force, called “desire to bestow.”
However, normally, when a person begins the work of bestowal and sees that it is difficult for him, and sees that in his view, he has already asked the Creator many times to help him but received no help at all, a person escapes the campaign and says that this work is not for him. Indeed, precisely in this place, when he has resolved that this is difficult for him alone and only the Creator can help, a person must trust the Creator that He will help him.
However, this still does not complete the Kli, meaning the need for His help. Each time he asks for help, although he still does not feel His help, we must believe the above reason that the Creator does help, but that we still do not need to see in order to reveal the real need for this.
According to the above, we should interpret the verse, “For the ways of the Lord are straight. The righteous walk in it and the wicked fail in them.” This means that precisely at this point, when a person comes to a resolution that it is not within man’s power to obtain vessels of bestowal because he sees that not a single organ in his body agrees to this, now he has arrived at the point of truth. Now he should make an honest prayer for the Creator to help him. Certainly, he will receive the help from the Creator, who sits and waits for man to give him the Kli, meaning the need for it. It is precisely here that a person escapes from that state, and precisely here is where the help can come to him. Yet, he escapes the campaign and for this reason he is called “a criminal.”
Yet, the righteous does not despair because specifically now he is rewarded with vessels of bestowal. It follows that in the same place where “the righteous walk,” meaning receive an ascent in degree, in that very same place “the wicked fail.” Precisely in this place where they should receive help, they fail and escape the campaign.
It follows from all the above that man should ask for the Creator’s giving, meaning that the Creator will give him as a gift the vessels of bestowal, just as He has given him the Kli called “will to receive.” In other words, on one hand, we say that the Creator has given the Kli and the light, meaning both the desire and the yearning to receive the pleasure, as well as the pleasure. Only the addition to the Kli, which is the will to bestow, we attribute to the creatures, as it is written, “Which God has created to do.” “Which has created” refers to the will to receive, called “created,” which is something made existence from absence, called “creation.” On this, man should place the aim to bestow, meaning that this really does belong to the creatures and not to the Creator.
However, the truth is that the Creator should give even this Kli, called “addition.” When we say that this pertains to the creatures, it means that man should ask the Creator to give him this Kli called “intention to bestow.” That is, only the lack, his lack of desire to bestow, is what the lower one should exert to have.
But regarding the will to receive, it cannot be said that there is an awakening of the lower ones for this because if the desire to receive still does not exist in the world, who would ask to be given a desire to want to receive pleasure? It is impossible to say that before a person is born, he wants something. This is why we say that the will to receive belongs entirely to the Creator.
But afterwards, once the will to receive pleasures has been born, comes the time when a person feels that this will to receive, without additions, but as it came from nature, is bad because he cannot receive real pleasures with this desire, but only as a “thin light,” which the Creator has given to the Klipot [shells/peels] so they would not be canceled. When a person comes to this awareness, he receives a need to have the ability to aim to bestow. Before he has the need for this, he cannot be given the Kli, as was said that “there is no light without a Kli,” and a Kli is called “need” and “lack.” That lack is not apparent as such unless he suffers torments and pains from needing this thing and not having it.
A regular lack is when a person sees that he does not have something and understands that he needs it. However, if he knows that he can live without it, it still cannot be said about him that he has a real lack. A real lack means that he knows that without the thing he lacks, he cannot go on living. This is called a “real need.”
It is likewise in the work: Many times a person knows, understands, and feels that he is lacking the desire to bestow. He asks the Creator to give him the ability to overcome the body called “will to receive,” and he knows that he has already asked the Creator several times but the Creator did not want to listen to him. Seeing that he still did not receive this strength from the Creator puts him off and he does not have the strength to ask the Creator once again to give him what he wants, since he sees that the Creator is not listening to him. Hence, he can no longer pray to the Creator.
But in truth, we should say that a person still does not have the real need for the Creator’s help. The need that the person has, where he sees that he is unable to aim to bestow, is still not regarded as a real need. Rather, a real need means that he sees that if he does not have what he needs, he cannot exist in the world. This is regarded as a real need.
For this reason, when a person realizes that unless he obtains the desire to bestow he will be separated from Kedusha, and he has no hope of ever achieving spirituality, called “Dvekut with the Creator,” but he will be constantly immersed in self-love and have no chance of entering Kedusha, and he will remain in the Klipot, and this pains him and he says, “In that case, I am better off dead than alive,” this is called “a real need.” Then, when a person prays that the Creator will grant him the vessels of bestowal, this is called a “real need,” and it is only this that we can attribute to the lower ones, meaning the lack, that he is lacking vessels of bestowal. This is called a Kli, meaning a need.
The filling for this, meaning the desire to bestow, belongs to the Creator. In other words, as the Creator has given the first Kli, which is the will to receive, He also gives the Kli called “desire to bestow.” The only difference between the first Kli called “will to receive,” and the Kli called “desire to bestow,” is that the first Kli was without an awakening of the lower one, since before he was born, who would ask? But afterwards, when the will to receive was born, he began to feel what that will to receive is causing him. To the extent of the understanding of the need for vessels of bestowal, so does a person awaken to feel the need, and it is only the need for vessels of bestowal that we attribute to the creatures.
Accordingly, we can interpret what we say and ask, “Grant me the treasure of a free gift.” This is perplexing, since we need to serve the Creator not in order to receive reward, much less ask for a free gift. So, why does it say (in the prayer, May It Please, before saying Psalms) “Grant me the treasure of a free gift?”
The meaning is “Give us a free gift, grant me.” That is, give us the gift of the vessel of bestowal, just as You have given us the Kli of the will to receive. We are asking You, since we feel the need for the vessel of bestowal. And what are the vessels of bestowal? To be able to work for free, without any reward, but rather that our work will be only in order to bestow. That is, in the first Kli, called “will to receive,” a person can only work for a reward, and this Kli is called “a new Kli,” a new creation that did not exist before He created it.
Now, give us a Kli, meaning a desire from Your treasure. And what is it? The desire to bestow. This was also before He has created the will to receive, for the desire to bestow is the reason for the desire to receive. The desire to bestow is called “existence from existence,” and the will to receive is called “existence from absence, since it is known that there is no will to receive in the Creator because from whom would He receive? For this reason, we ask for “the treasure of a free gift,” meaning from Your treasure. Since You have a desire to bestow, You give that desire for free. Give it to us, so we, too, can work for free, without receiving a reward.
By this we will understand what we asked. How can we ask the Creator to give us a free gift? The meaning is that we are asking the Creator to give us the ability to serve Him for free. In other words, the vessel of reception that a person receives is called “a free gift.”
Thus, what is the gift that one should ask the Creator to give him? We asked, How can one ask for presents, since it is known that you can ask for charity, but a gift? Who asks for gifts? Normally, we give gifts to those we love.
The answer is that since a person wants to love the Creator, and since the will to receive is the obstructor, a person asks for this gift called vessels of bestowal, where through this gift that he will receive from the Creator, a person will be rewarded with the love of the Creator and not with self-love. This is why it is called a “gift,” and this is what a person should ask.
This is the meaning of what we asked, What gift should one ask of the Creator, which is permitted to ask, and on which our work in Torah and Mitzvot stand, where by observing them we will receive a need for this request and understand that “they are our lives and the length of our days”? That need is that we are lacking Dvekut with the Creator, called “equivalence of form,” by which we can adhere to the Life of Lives. And if we are not rewarded with Dvekut and remain in self-love, we will be separated from the Life of Lives, which is the meaning of “the wicked in their lives are called ‘dead,’” due to the separation between them.
Concerning the request for the gift, the main point is the need for the matter. Through Torah and Mitzvot we receive a need, and through the need there is room to ask for this gift, regarded as Him giving us the Kli called “desire to bestow upon the Creator.”
It is written about it (Hagigah 7): “As I am for free, you are for free.” In other words, a person should exert to work in order to bestow and not to receive any reward. Although the Gemara interprets this differently, this, too, is implied there, as it is called Dvekut.
According to the above, we can interpret what we say in the blessing for the food, that even on Shabbat [Sabbath], when it is forbidden to speak of mundane matters, we ask the Creator, “Do not make us need the gift of flesh and blood.” Such a prayer is suitable on weekdays, when we ask for provision, but not on Shabbat.
We should interpret that the request on Shabbat not to “need the gift of flesh and blood” refers to the Kelim of flesh and blood, which flesh and blood use, namely vessels of reception. They ask the Creator to help them not need to use their Kelim, but the Kelim of the Creator, which are vessels of bestowal, and on these Kelim we ask of the Creator, for they are Kelim of a free gift.
Reader: Let's go to the lesson from August 7, 2002.
M. Laitman: (36:35) We heard the article, "What Is the Gift that a Person Asks of the Creator?" based on the Zohar. The truth is, the vessels of reception are created by the Creator, they don't change. However, in order for a man to use them correctly, meaning that by vessels of reception he'll become similar to the act of bestowing, the Creator helps him. He hides from the person his vessels of reception. He gives the person, through the surrounding light, the possibility to acquire a screen, an intention to bestow. To the extent that a person acquires an intention to bestow, the Creator reveals to him, releases to him his vessels of reception. And so, first the person acquires the intention to bestow, and then accordingly the Creator adds to him a will to receive, that a person receives in order to bestow, which is exactly similar to the action of the Creator. This is basically the help that we get from above. On the one hand, there is concealment over the will to receive, and accordingly, concealment of the Creator. And on the other hand, through the method of Kabbalah, the method of how to receive correctly in the vessels of reception, how to acquire a screen, and by the screen, by the intention to bestow, to then use the will to receive correctly. Then this means that the lights preceded the vessels. Who comes first? The Creator, who created the vessel, the will to receive, and the person who wants to invert the will to receive in order to bestow, here the vessels precede the lights. Meaning that first we attain the screen, and then we add the will to receive to it, and therefore darkness precedes light. If so, there are two things that extend from the Creator, directly and indirectly. And our problem is only to work on the desire, the longing for the screen. Accordingly, the Creator will release to us a part of our will to receive, and then we can use it correctly. This is basically the gift that a person asks of the Creator, meaning not vessels of reception, because they're abundant, and the Creator is interested in man receiving. The goal of creation is to benefit the created beings. But the intention, the screen, that's what we need to receive from the Creator, and the desire for that is what we need to have. To reach the desire to make an act of bestowal, the intention to bestow. Screen, reflected light — it doesn't matter how a person describes that. And the desire has to be complete, meaning that I'm better off dead. So that if I don't attain the screen, the relation to the Creator, then this whole life — meaning, in no way would I agree to continue my life, but only to receive the ability to bestow to the Creator. If a person comes to that, he receives it. Of course, that requires great labor. Why? Because although the Creator hid the will to receive, He hid the will to receive that is opposite Him, opposite feeling Him, the pleasure of feeling Him. But the beastly pleasure, the human, corporeal pleasure of this world, He didn't hide. This is the minimal degree from which a person can rise.
M. Laitman: (41:19) Meaning, what pleasures does a person need to ask to have a screen on, as the first degree? You can't have no desire, no pleasure, no yearning to enjoy something. How can you ask for screens? Over what? The spiritual pleasures are hidden, the corporeal pleasures are revealed. Therefore, if on top of all corporeal pleasures a person asks for a screen, that he nevertheless wants to resemble the Creator, to yearn for Him, to get closer to Him, this means that he acquires the first degree of Kedusha. Meaning to reach a state where, on the one hand he has no pleasures in this world, that nothing attracts him compared to the Creator. That's one thing, that's on the one hand. And then, on the one hand, the person feels in despair because there's nothing to fill him in this world. He just can't survive without something to revive his soul with. The soul, in this case, means vessels of reception, and he has nothing to enjoy, nothing to live for. He has no movement. He's in despair, in helplessness. On the other hand, there has to be an attraction to something, otherwise, why is he asking for a screen and correction? So on the other hand, there has to be a great yearning for the Creator. And these two datums, if a person acquires them in full, according to the data that's given to him, then he receives from above the first screen. On the one hand, I'm better off dead with respect to this world, where I have nothing, I don't need it, and I'm lovesick with respect to Godliness. Along with that, there has to be faith and confidence that, yes, he can receive a screen, and that screen comes from the Creator, and he can obligate the Creator to equip him with the screen. All these elements, if they converge, if they gradually converge in the person, one time this is more, the other time that's less, until they all converge into a single point. As we learn from the letter from page 70, and also the letter from page 64, that the person, his action, and the Creator, they become like one point, and then he merits the reception of the first screen. And then he feels there is the existence of the Creator, and already the initial spiritual will to receive joins that screen, and he becomes an embryo. That's the gift the person has to ask from the Creator, and these things you cannot deliver from mouth to ear, so to speak. Or rather, the one who is ready, then he can ask. The Creator allows him to ask. Rabash says here that even people who observe Torah and Mitzvot, as if they're whole and righteous, that this practical action does not point to the intention yet. And in general, they don't understand what the Creator is demanding. This too is happening to us, he tells us about this in the middle of the article, right? What does he say? He talks about doing it without intention.
M. Laitman (Source Text/Commentary): (46:58) If we look a little deeper in and thoroughly examine those who observe Torah and Mitzvot, whether they want to be given vessels of bestowal and to give in return the will to receive, the vast majority of the workers will say that they pass on this. Instead, they want to observe Torah and Mitzvot in order to receive. It follows that they have no need for vessels of bestowal. For this reason, how can they say that Torah and Mitzvot that they labor in should give them a reward for which they have no need? On the contrary, they are afraid lest they will lose the vessel of reception called self-love.
Meaning, certainly most of the world observes Torah and Mitzvot only in order to receive some payment for it in this world or the next. What is most of the world? Everyone besides those who acquire the intention in order to bestow, who acquire a screen, which is impossible to do except through the wisdom of Kabbalah. As we discussed yesterday, the true work, the work of the Creator, is the wisdom of Kabbalah itself. Serving the Creator, meaning resembling the Creator. Do you have any questions?
Question (Petah Tikva Center): (48:20) It's written, I don't understand. I need the will to receive.
M. Laitman: God forbid, you never heard from me that I resent or that I disqualify anything of what the people who observe Torah and Mitzvot, as the commandments that people learn. I don't resent it, but this is called the first degree, the minimal degree, this inanimate degree of sanctity, that a person observes the way he was taught. And they didn't teach him about the intention, because the intention also his teachers did not know about. Intention means a screen, a reflected light that you can acquire through great exertion over many years with the help of the surrounding light that comes to a person through the study of the wisdom of Kabbalah. So we're talking about two levels: a popular level called the path of landlords, and the path of light, the path of Torah, through the surrounding light that a person acquires a screen. These are two separate paths, but God forbid, there's no resistance in my eyes. I don't disqualify. I don't reject it. You don’t understand. There's only… there's Torah for those who are not developed internally, and there's a Torah for those who are developed internally. I was in Rehovot, and I was running around as if I was becoming religious, as if, in order to look inside. And I saw that there's nothing there. And I started to… yelling about all those people who made me become religious and keep looking. So there was Rav Fischer from Holland. I don't know if he's still alive. He was old, maybe. He told them, "Leave him be. There are those who need more time. Fix him with someone." So they matched me with this Rav Zilberman from Jerusalem, Isaac Zilberman. I went over there to study a bit. I learned the Safah that's new, a few other things. Meaning he understood. I don't want to say how much he was — I don't want to say anything about Rav Fischer — but he understood, and he knew. And he said, "Let him be. There are those who need a bit more." And in truth, what they could do, they arranged for me. However, even what I received in Jerusalem wasn't enough for me. So I went further until I found Rabash. So there are all kinds. You can't say anything about it. And we know that over time, humanity develops. And there are many who are looking for something beyond this life. Those who don't, those in whom the will to receive is still within the framework of this world, let them observe what is written, do what is written, and their reward is an honorable one. That's it. There are those who already, whose will to receive relative to spirituality is such that they are not satisfied with this world, and they don't need all those things that the other ones are doing, they need the intention. Because the action for them is the intention, and coupling with striking. This is action in Kabbalah. Let them deal with that. So those things are separate. One is in corporeality, one is in spirituality. One does not cancel the other. You don't understand what it means to yearn for a spiritual action, for a coupling with striking, called a commandment, and to receive the light, which is called Torah, the holy names, where it's written that a person has to attain all of the Torah, to acquire, as we say, a Book of Torah. To purchase, right, a property through reflected light. So all the holy names will clothe in him, all the revelations of the Creator. So if you have a desire for this, a yearning, you belong to it. Otherwise, study the Pentateuch, Mishnah, Gemara — that's the Torah for you. But these two things are mutually exclusive. You have to understand that one does not belong to the other, God forbid. And I learned from the Rebbe not to insult them. They want to insult us, to harm us. They wish to prove to me that it's more… it pays better to be more developed, right? "One who adds knowledge adds pain," but who can remain this way? They don't understand, they can't stop development. There's a purpose for this world, and the world develops.
Student: But they also have a Dvekut with the Creator.
M. Laitman: (53:22) Right, there is adhesion with the Creator, but that's why they're called inanimate, or the still of sanctity, of sanctity. But to which degree is this adhesion on the level of the inanimate? Minimal. Only action. They do the action that is written, and no more than that. That's why it's called inanimate. Why is it inanimate? Because it doesn't develop. Just as you studied when you reached Bar Mitzvah age, 13,
Student: Right.
M. Laitman: To put on Tefillin, to say everything, and from age 13 on, you continue to be a Jew who is obligated to observe the commandments. And you continue until the end of your days, until 120 years, as we said, right? You should not change anything, shouldn't add, and shouldn't take away anything. That's why it's called inanimate. Inanimate means it remains in the same, unchanging state. It doesn't change. And in this state, he has adhesion by being inanimate. He's constantly doing the same thing, and that's his degree of adhesion. That's why nothing influences him. The world can burn down, the world can be whatever, they're getting exiled, they come back from the exile, you go this way, that way, they undergo eliminations, annihilations. The inanimate can hold on and get through all those things because it's inanimate. It has what to hold on to, has a very strong point of adhesion, unchanging, that's it. Except there's a great flaw in this, because he cannot develop, it cannot reach the purpose of creation. But this point inside is a very important point. That's what Baal HaSulam always told his students, that they should maintain this point of inanimate, the point of inanimate inside of them. There was this guy Klau that came to him, he was a Hasid from the Vizhnitz court. So after some time he told Baal HaSulam, "I wish to be like you, like a Gur Hasid," because Baal HaSulam was wearing the clothes of a Gur Hasid. Baal HaSulam said, what is the what matters the importance, what matters the externality? On the contrary, you maintain your externality, with all your customs, you remain a Hasid of Vizhnitz. Why? Because if you fall — Rabash told me — because if you fall, you are falling. If you fall, he falls, he's Eran from the market, it's where he came from. But this other guy, he will fall into a state of Hasid of Vizhnitz. They continue there and gradually come out of it, and so he remains a Jew in some form. And this guy can suddenly get to India, go to India, go to the Far East, or other places. That's why there's a difference in where the people are falling into. Meaning it's good to go to the inanimate of sanctity, and if you fall, you fall back to that, you understand? So I'm not going to cancel this kind of education. I'm telling you seriously, without it there will be no existence, no future for those people. On the other hand, you have to understand that it's not simple to understand this education. You see how many, how many years are you here, a year or two? A year and a half, and you still sit here and you argue with me that something is wrong.
Question (Petah Tikva Center): (57:02) No, the Creator helps us, right? He gives us the point in the heart, He gives us the vessels, He does everything. But what about the vessels of bestowal?
M. Laitman: Oh, you're asking this. We learn the Creator is Good Who Does Good, and His goal is to bring a person to the end of correction. At the end of correction of a person, when a person develops his will to receive, to have in his… to be similar to the Creator in his actions. The Creator lays on Tefillin not like you, but spiritually, right? Meaning in the state of the Zeir Anpin of Atzilut, when he becomes great, rises to Arich Anpin, and he makes these actions, they're called laying of the Tefillin. It's a certain kind of coupling with striking, and then lights come out from above, from the front, from the back, right, in the forehead, in the back, in the neck. It's called the knot of the Tefillin. And that's what, when Moses was rewarded with seeing only the posterior of the Tefillin, then he was rewarded with the face. But this is a separate story, right? So the Creator wants you to lay the Tefillin like Him. This is the meaning of resembling the Creator, right? So it's not exactly simply tying this little box on top of your head and a box on your hand. You have to think about this action spiritually, truthfully, right? So you're asking, okay, I'm sitting here for a year and a half, I understand, but you also need to do that, both in corporeality and in spirituality. But why, how come those who observe these things in corporeality, the Creator didn't give them a desire to observe the spirituality? Because there's no connection between the two. This is the answer, there's no connection. A person can do something, can observe it for 2,000 years, right, lifetime after lifetime, incarnation after incarnation. He can keep the commandment of Tefillin, and it doesn't grow in him the will to receive, the will to receive for spirituality. It doesn't grow as a result of that. The will to receive for spirituality begins from the point in the heart that a person implants in a person, you understand? And this can be a secular person or a religious person. And typically it's a religious person, because a secular person, I'm sorry, typically it's a secular person, because a secular person is searching for more. Why is he secular? Because they gave him a greater will to receive. Religion did not satisfy him, typically, right? Or he was born this way. So he's also inanimate, secular. But observing Torah and Mitzvot in corporeality does not bring one to spirituality; they don't grow the will to receive. The will to receive is a totally different vessel. It's a spiritual will to receive. It starts from the point in the heart and continues onward to spirituality, understand? You have a barrier, this line. Below this line there's a human. This human is a beast who has beastly desires, right? Money, honor, knowledge. And if after that he has a point in the heart, a desire for spirituality, it's a divine part from above, right? It has nothing to do with the rest of his desires, you understand? So a religious person observes his Torah and Mitzvot within the framework of his life, here in this world, without this point. This point is already something else; it's a desire for spirituality. You see those people as well, but among the secular and among the religious, and also among the Jews and among the Gentiles, as Rabbi Elazar and Rabbi Shimon write. You see it — let's see, according to Rabbi Akiva, Onkelos, right? They were converts that lived back then. Meaning, these things are according to the calculation of the Creator; they come from above. It's not mandatory that a righteous father will bear righteous sons. Typically, can anyone tell? You know, I have a book I read now, I can't remember — even Moses, the children of Moses, his sons, do you know their names? No, you see? Moses, sons of Moses. I just happen to have seen it, nobody knows. You see that Moses gave the Torah to Yehoshua, understand?
M. Laitman: (01:01:57) It's not an inheritance, the point in the heart. They put it into someone, and that's how it works. It's also not my fault that I was given such a desire. And I'm working according to the desire, just like everyone else. So, the point in the heart, if it exists in a person, it exists. If it doesn't exist, it doesn't exist. We cannot make it, we cannot force it to be revealed. Although the ARI, Rabash said that if you take a person and you sit him down in a group that yearns for spirituality, you will seemingly accelerate his development, and the Creator will reveal to him the point in the heart. What does it mean that the Creator will reveal to him? Through his accelerated development as a beast, he will reach a state where this point has to jump in him, and then it will jump faster; it will shorten his time of development, whatever was left for him, until he feels the point in the heart. But Rabash said that although I’m writing it — he's like, although I'm writing it, I don't understand how it is possible — meaning it's very, very difficult, practically impossible. Meaning, it's certain that through the surrounding light, if he comes here, comes to the group, and starts to do maintenance work, and work in the kitchen, and sit with us and here, without anything, he must receive more surrounding light, he must change. But Rabash used to say that nevertheless it's very, very difficult. That's why we need only people who have that point. We don't need the whole world, only this point. We need to hunt them all over the world. Why does our network have to be this way all over the world? Because we can only catch those individuals, and it can be among all the nations. If yes, it's done, he will come here, he will get cooked until he reaches the recognition of the Creator. If not, then no. Yesterday, we went to the mall in Rishon LeZion, where a few friends from the Rishon LeZion group came out. Friends came out, and they overturned the table, they made a mess. I don't get mad at them; it's a lack of understanding, it's like a baby who doesn't understand what he's doing. But certainly, it only brings trouble. They don't understand that there can be another type of Torah for someone else — as the Torah of Fischer, who said in Rehovot, leave him be, find someone for him, because he cannot relax with what you're giving him. They don't understand, they lack the mind of Rav Fischer. If not for Rav Fischer, I would have left religion completely. As Rav Bunim said, I think — no, Elimelech. He said, this is 200 years, 300 years ago, right? He said, if he hadn't found Kabbalah, he would leave and become secular. He was so bored with that life, with that attaining Godliness. They don't understand that if a person truly has a desire to attain Godliness, when it's much more than all other desires, they don't understand that he simply can't have it any other way. Don't want to put him again in the dungeon, to be an ass by himself, a donkey. I remember they gave me the Gemara, and they said, study this from morning to night. This is the Creator's desire, and that's it. I couldn't do it. One step, another step, another step. I went to a village of Chabad to learn for a few months. I went through a few portions, but with Rav Zilberman in Jerusalem, I learned the portion of Shabbat. In Chabad, I went through the portion of Sanhedrin, Bava Metzia, meaning a few things, but it's impossible to learn without a response from above.
M. Laitman: (01:06:45) Baal HaSulam writes, and the Gra writes, the one who expects it, who awaits it — who is it? Only the wisdom of Kabbalah can bring such results. What does he write in the Introduction to TES? The Torah is dry. He who feels that it's dry must leave it and try his luck in the wisdom of Kabbalah. So what will you say? No, no, no, they found nothing. They were not from any other group. They know us, thank God. They simply don't agree because it's inanimate, understand? It's clear. This is the reaction of the inanimate who cannot tolerate anything that grows from the vegetative. The vegetative is already… it eludes me, it escapes me because it's vegetative. I can't hold it in the ground, in me, understand? It grows, it runs away from me, because every time you grow, it happens when a person runs over or steps on the previous degree, cancels it. That's how the next degree comes, always. You begin to hate, you begin to trample the previous degree, and they're afraid of it. You cannot be on the vegetative degree unless you completely cancel the inanimate degree in you. That's only that way. You begin to climb from there. That's your foundation, your basis on the one hand. On the other hand, you have to constantly step on it. So, they're afraid. It's a big mistake. What can you do?
Question (Petah Tikva Center): (01:09:00) And these two weeks in Ra'anana, there was an office that explained about Judaism. So, imagine, if they asked me for certificates, so I gave them, and they… and I just wanted to donate a bit to show them what Kabbalah is. So…
M. Laitman: There's Conservative Judaism and Progressive Judaism. They're also inanimate. However, they chose an easier framework. I know it. I came to my mom in Canada. There's a synagogue. Everybody drives his own car on Saturday, on Shabbat. Puts out a cigarette before entering the synagogue. Puts on his Kippah, kisses the Mezuzah, and enters the synagogue. Then they go into the synagogue. Then they come out. They light a cigarette. They talk business. They go home. They made a lighter framework. But it's also a framework, and they maintain it very rigorously, by the way. They're really strict. There's a synagogue where my brother lives. He lives in a very expensive area. So, this synagogue, it's a palace. Everyone has their seats, everything. It's all marble. I went in there. It's also lawyers and doctors, you know? $7,000 a year to be a member, just to come there. So, I went there. I got in. The prayer started. Fifteen minutes later, the sound for Shabbat went on. Typically, when you come into the synagogue, the collector comes to you. Who are you? Please sit down. Nobody looked at me, you know?
Student: It's like you're walking into a hall.
M. Laitman: But it's good. I'm serious. It's still good, because before a person receives some sort of a shock, a spark in the heart, so at least he's like a herd. He's got a place. He pays money for it. And gradually, he ripens. Another incarnation, another incarnation, another incarnation. That's it. A man like this or a man like that, never mind. Except what? Well, if there is a need, the Creator will find him wherever he runs, you know? Jonah tried to do it. We're not smarter than him. We, too, will not run away. It's a beautiful story. If we interpret it detail by detail, how Jonah wanted to run away, it's more than Eran sitting there in the corner. The way he ran away, poor guy. And you see, it didn't help. It's a story about an escape from the duty. What each of us experiences, what he tries to do during the descent.
Question (Petah Tikva Center): (01:12:50) Kabbalists always have the same degree? They can't… can't it be a state that they're unmatched? Can it be that they don't understand each other?
M. Laitman: No, no, no. A Kabbalist who attains spirituality, who feels spirituality — you ask, how can it be that he begins to feel differently from someone else? It's exactly as it is in this world. Just so. As many people as you have in this world — oh, you have many people in this world, scientists who have an argument between them. One sees reality this way, another a different way. It's not the reality they see but the rules by which the reality behaves, they are disputed on that. This is something that's a little hidden and a little concealed. We both see a phenomenon, but you think that this phenomenon is happening because of this, and this, and that, and that's why it happens this way before us. What happens before us, you and I see the same thing, but you and I don't see what is behind it in higher degrees, not in the next degree. It can be 200 degrees higher.
Student: But they both reach that degree.
M. Laitman: No, we're seeing reality as in our world. You're not getting it. But the reason for what we see can be 200 degrees above what we attained. And then we begin to discuss, is it this way or that way, this way or that way? It could be this way, it could be that way. What's the argument between Baal HaSulam and the Rashash, Shalom Sharabi? Baal HaSulam didn't want to, but he wrote a little bit about it in the Gatehouse of Intentions. What he writes is just a little bit of what there is. The argument is very profound. For us, it's not really so, because the Rashash is holy, what he attained. For us, it's the word of the living God. But what he points to, like the reasons above his degree, that the reasons for what he sees are 200 degrees higher — and this he didn't attain. So there, Baal HaSulam doesn't agree with him. Baal HaSulam reached higher. So he writes from the degree he attained that the Rashash is not wrong with what he gives you as a fact. The facts are correct, but his explanation about the reason for this phenomenon, in this he's wrong. Just like two physicists. For us, well, there aren't such things. You tell me there's so much of it, because it's already about something that's hidden, not about what is revealed, about the reason. The reason is hidden, can be very high, meaning very remote. That's why among Kabbalists, too, there are many disputes. It's legitimate. It's because in the end, they are researchers. They search, they research the actions of the Creator, and to the extent that they can be similar to these operations, they attain it. And where they cannot be similar, they don't attain. But the reasons are always above what they attain. And in this, in expressing the reasons, they can be wrong. It's something that we do not attain, we do not define by a name. This is what happens. This is why there are disagreements between them.
Student: The reason you have to attain it…
M. Laitman: (01:16:42) So, there are things that they attain, and there are things that they don't attain, which is the reason. It's just so about this as well. What can you do? Just like all the scientists in this world. There are those who really hate each other. You know, it's the author's envy. You know what kind of hatred there is in this? More intense than… because it's the greatest degree of egoism in this world. In spirituality, it's also in very high degrees. It's not about beastly pleasures, or money, or honor, or knowledge. It's in the knowing. It's on my own. It's not like I bought this car and you bought a bigger car or something. I don't know. We're not talking about this. It's knowledge, it's envy in knowledge, in the greatest thing that can be in man. In this world, it's awful. Wow, what they can do, what they do to each other. But in spirituality, it's really those who reach higher see different reasons than those who are lower. So for the frame, what can you do? Let's say you write something. You write what you experienced, and part of you, what will write about what you experienced — there will be a part in it that you didn't experience, but you write about it like the reasons, like things that are the reasons that facilitate it, organize it, design the state you're in. So start writing, and you'll see that it's always like that. So, in the part that you haven't experienced… what you experienced is true, because you can't do anything against the feeling. What's clothed in the vessel, we don't talk about it. But if you begin to talk about the reasons, what is above it, and you're certain that you can be certain that you will talk about it, even if you're small — in this, you can be wrong. This is why I'm saying that no one is permitted to express anything, not because of politics or something in this world, but because he is wrong in spirituality in a very, very fundamental way. Those who haven't crossed the barrier, you can't talk to him. He has to be very careful with what he writes. And after the barrier too, you write about the degree where you are, what is above it? Someone will come in the next life and will dispute me and will trash me. Of course, by all means. It's out of fact, it's out of life, it can be this way. So there is no confidence — there is confidence up to a certain degree, but we don't need more, because in truth, it doesn't matter for us. Why do I mind about those sublime reasons and where I can be wrong in them or not wrong in them? We see from our life that what I think, I'm wrong or not wrong, in the end, it doesn't make a difference. What makes a difference is the amount of labor; not how much you understand with your intellect or don't understand. So, it's not a problem. You can easily read the holy Rashash, like Baal HaSulam is holy, and that for us, it makes no difference.
Question (Petah Tikva Center): (01:20:34) If Kabbalists are aware of what you're saying, so how can…
M. Laitman: Believe me, what I know, the Kabbalists also know. What are you talking about?
Student: But it's like science.
M. Laitman: What is absolute science? No, no, God forbid. A person writes, there is nothing absolute in reality. Where does he write it? There's even a title, a headline. Godliness is an absolute for the degree where you receive a screen and acquire it. Up to that degree, it's absolute. Above that degree, for you, it's not an absolute. It's all relative with respect to the person attaining.
Student: And in the End of Correction, when everybody…
M. Laitman: We don't talk about the End of Correction. At the End of Correction, it's written until Elijah comes, then there will be no doubts, nothing.
Student: Then there are no disputes?
M. Laitman: Yeah, it will be very boring. There'll be no arguments, nothing. It's written, right? Until Elijah comes. Elijah will come, and will explain the questions and problems. Yes. Well?
Question (Petah Tikva Center): (01:21:57) Rabash, in the article, writes a lot about states that a person goes through, all kinds of states that complete the desire, incomplete desire, wants to remain or not, all kinds of things. How, from reading about it — we read many things — how not to just get confused, that I can skip over some states or all kinds of illusions?
M. Laitman: You read and hear articles or my explanation. You cannot determine how it will influence you. You can't determine your own thoughts, the line of your own thoughts. And for what? You simply need to accept it, listen to it. As I said, take it, it's as if it's a meat grinder.
Student: Meat grinding.
M. Laitman: Yes, a meat grinder. You just have to take it through you, and that's it. It goes into your ears, and whatever does that, whatever it does there, never mind. Never mind at all. It's not for you to determine how it should act on you. I was asked on the Internet, too, how do I come to this or that quality? I wrote, how can it be that a person should reach this or that quality? How do you know he should reach it? Maybe your time to reach it, meaning when you reach it, will be in a year's time. And in the meantime, you have to go through other things. Do you know the structure of your soul? Do you know what you need to think now? You must do what you can do; that's it. And the rest of the things happen. You draw the light, the light shines on your structure, and that's it. You're a chemist, you know. There's a big molecule, yes, let's say — let's say a molecule. Maybe we don't know what is more than that, what is a gene. We don't know what a gene is, you know, something. In this molecule, you have billions of parts; they're all connected to each other, and each one is connected to everyone else, by the way, because it's a spiritual molecule. Each one is connected to everyone; so that's already a problem. In corporeality, too, but in corporeality, somehow they want to simplify it, you understand? So, each one has its own character in that structure. One is greater, one is smaller, and the connection between things changes. In other words, the structure itself is the same, but the weight of each part is different, and the connection between the parts is unique between the parts. So, it's like a skeleton in our body. Everyone has the same skeleton. The difference is in the inner things, in the bones. So, am I smart enough to know in such a complicated structure that I don't know and don't even feel, and I hear about it now for the first time? Can I be smart enough to determine what should be more corrected there or less corrected there in relation to this, in relation to what? It's stupidity. What can I do? Only bring a very big flashlight, that the more it shines on this huge molecule, the more it will develop. And lighting the flashlight and increasing the light, that's what I can do through studying Kabbalah. That's all. We have no other engagement in this; no engagement in this. Only to shed more light, that this flashlight lights on the structure of the soul, to add to it another drop, another drop of labor.
Question (Petah Tikva Center): (01:26:03) Whether you want it or not, it goes inside.
M. Laitman: No, no, no, no. So you begin to think, and you begin to create some sort of compilation between things. How do I say compilation? Equation, let's say. So, you work with your heart, you work with your mind, but also when you work with your mind and when you work with your heart, it's already a result of how the surrounding light shines on you and prepares your mind and heart to work. It is impossible that you go first. But if you want the light to do something for you next time more quickly, to accelerate it — by all means. But perhaps making it quicker will be more unpleasant: to fall, to fly, to get up, to run, I don't know what. Not very pleasant things, never mind, but you cannot avoid it. You can only accelerate the development. Also, when you operate in this development, your relation to the development brings you a different feeling of the development. Meaning even bad things seem to you as good. You accept them, you relate to them as good, and you experience them in your feeling as good.
Question (Petah Tikva Center): (01:27:23) We say that everything we're doing is to change our relationship.
M. Laitman: Yes.
Student: So instead of getting stuck with a certain relation, I do it in… except for blocks, I do it constantly.
M. Laitman: I'm telling you, come here when you feel bad, or if you want to rush yourself, come here, start working here at the center, go into the kitchen, ask — I don't know if they will let you; many people want it. Okay, so come to the kitchen to work, come here to clean something, to fix something, organize something, do something on the Internet, never mind, do some work, and you'll see how much quicker you come out of it. The more the work is with your hands, with your physical body, not with a spiritual effort, like writing, translating, then it is easier. This is very good if each of us could be given such work abundantly, physical work. That's the reason, you got it for no reason, yes, the kitchen.
Question (Petah Tikva Center): (01:28:43) And let's say we're in bestowal, and every time you take a bigger microscope and see that the group is in Ein Sof but never attains the true essence of things.
M. Laitman: I don't understand your demand. You're asking this: why does it take so long? That's the question, right?
Student: No, the question is, we learn about the Sefirot, we see how infinite it is, how it keeps growing. So, could there be a state….
M. Laitman: You're asking this, if it's extended from Ein Sof, from infinity, it should take infinite time. Right? So, look, I'll tell you about the matter of time. Everything has an end. Scientists, too, say that this world exists, what, 20 billion years or something? I don't know what they think. Oh, they're saying something else already? Never mind, I don't care. It's totally unimportant. Now, how many times has man existed? A million years? How long has the point in the heart in man's body existed? 5,700 years since the first time it was revealed in a man. Since Abraham, it's 3,700 years, et cetera. You see that the development is very slow, but the more we are approaching the End of Correction, the development is accelerating exponentially. I don't know how to say it in Hebrew. Acceleration, I don't know, but it progresses not in a linear way, but like this. We see how over the past 20th century, the world has advanced like it didn't advance for 2,000 years, and what happened in 100 years. And today, we'll advance in 10 years, like, I don't know, like the previous 2,000 years, et cetera. So, that thing is, now, but still, still, that thing takes a long time. Because our general structure is so complicated. We don't know it, we don't understand that we incorporate, that we contain an endless vessel, each of us, in which there's only one dot that's mine. The rest of the dots are not mine. It's from the rest of Malchut of Ein Sof, and the rest of the dots I have to add to myself in order to bestow, to absorb them within me, to know them like I don't even know my own dot, to relinquish it and connect with everyone, with all the other dots, and build a vessel out of it. With that vessel, to turn to the Creator, begin to copulate with Him in order to bestow. In short, these are very, very slow operations not because they're slow in and of themselves; the corrections are very quick. Billions of operations, if you can put it this way, every second. There's no number to the operations, and there's no time, so I can't tell you. I'm just throwing numbers so you would understand. But even though it's billions every second, you know, it's like a computer. Even though it does so many operations per second, we still sometimes have to wait and wait, until you want to, you know, you want to drink information from someplace, to inhale it. So you sometimes have to wait for half an hour until it comes through your tiny wire from some big data bank.
M. Laitman: (01:33:15) So the same goes for us. So it seems to us like we're standing still. We are advancing very, very quickly. I'm telling you, more than in corporeality. As much as there are changes each day in corporeality, in spirituality, it's far more than that. And compared to the millions and billions of years that we've evolved previously through all the degrees of still, vegetative, animate, and speaking, and now in spirituality, our pace is now at such acceleration that you will see how, in a year or two, what will change in the world. I don't think that so quickly they'll stop turning our tables in the malls. This still doesn't change, but we will change.
Question (Petah Tikva Center): (01:34:26) I can't understand the question.
M. Laitman: When we come to the general correction, when a person finally receives his true vessel that is connected to all his other parts that seemed to him before as external parts that are in all the people, they begin to be felt in him that they are actually his parts, his own parts, and he is accumulating them together. And from that accumulation, it creates one big vessel in which he feels the Creator to the fullest. He makes a coupling by striking with the Creator, Malchut, with the light. It's the created being with the Creator. So, he makes a coupling by striking with the Creator. The striking is only with respect to the will to receive of a person so it's not in order to receive; it's in order to bestow. He doesn't strike the Creator, God forbid, it's not the way we speak in words, that Malchut strikes the light, it sends it back, it strikes its own desire, wanting to enjoy directly. A person begins to absorb the Creator within him, who He is, what He is, it's as if he begins to swallow Him to the extent that he becomes similar to Him. So inside Malchut of Ein Sof, what happens later is after the created being and the Creator become united as one, without any difference between them — there we can't talk about it. It is said that there is a way, that the infinite way actually begins; infinite. Because for us now, Ein Sof, no end, means that there is no limitation on our part on the reception of the Creator within us, on adhesion with Him. So we have no limitation on our part. We're talking about the limitation, there's no limitation that puts an end. But afterwards, when our vessel is without any limitations, then we move into this infinite movement. We move into the Creator more, and more, and more. There it's already, okay.
Reader: We'll move to the next part of the lesson, and before that we'll sing a song together.
Song: (01:43:22)