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

Daily Morning Lesson: September 25, 2026

Part 2: Rabash. The Fruit of a Citrus Tree. Record 893.

Reader: We're continuing, friends. Let's sit down. So in the first part of the lesson, we received from Rav instructions for the whole period that's starting now. And he said that he hopes that during these days we will go through many states, states. What states? Spiritual states. How will we know what those spiritual states we have to go through are? We will prepare ourselves to absorb operational commands from our teacher and be sensitive constantly. Try to feel and understand all these states, all these pictures, the processes, so we can be like matter in the hands of the Maker and let Him play the spiritual qualities on us, spiritual relations between us and the Creator. It's for that that we're entering a lesson now, an additional lesson from Rav. We will open our books in the writings of Rabash, where Article 893, where in the article called, "The Fruit of a Citrus Tree." Or you can find it on the study material in the link. It's the third part of Rabash's articles. Article 893, "The Fruit of a Citrus Tree." Let's keep the quiet here. Now we are entering a lesson from Rav from 2011, October 14th, 2011, about this article. And let's seek guidances of what we need to do in order to be beyond the barrier, please.

Reader: Hello, we are reading from “The Writings of Rabash,” "The Fruit of a Citrus Tree." So once again, “The Writings of the Rabash,” third volume, page 89, article 893.

Reading: (02:46) 893. The Fruit of a Citrus Tree

The fruit of a citrus tree. These four kinds, some of them have taste and smell, like the citron, which corresponds to the righteous, in whom there is the spirit of Torah and the taste of good deeds.

The tree on which the palm branch grows has a taste, but no smell. This corresponds to the intermediate in Israel, in whom there is the taste of Mitzvot [commandments] but not the spirit of Torah.

The myrtle has a smell but no taste. It corresponds to those who have the spirit of Torah but no Mitzvot.

The willow has neither taste nor smell. This corresponds to the uneducated people, in whom there is neither the spirit of Torah nor the taste of Mitzvot.

We gather the four together, implying that the Creator does not reconcile with Israel until they are all one bundle, as was said, “Who builds His ascents in the heaven, and establishes His group on the earth.” When does the Creator become ascended? When we all become one bundle. 

M. Laitman: (04:03) This is something we learned from the four phases of the direct light, no taste and no scent is that Malchut feels that she has nothing still. And she only wants to resemble the Creator. And that is the first phase. And then it goes through the second and third until it reaches the fourth phase, which is the Etrog, the citron. And so all the four phases come together in Malchut. Malchut has its own four phases. It cannot respond correctly to the influence of the first nine Sefirot, let's say, and understand it without having all those discernments. And so until all of those are included together, the willows, the palm branches, and the citron, and the myrtle, until then it doesn't happen.

So this is something that's also happening in human society. There are levels called inanimate, vegetative, animate, and human, those four types. And until they all unite together, we won't be able to achieve the complete final correction. So this is what all these customs represent. Therefore, they must be unified exactly according to these symbols that exist on the vegetative level and also build the Sukkah, the tabernacle, from the waste of barn and winery, which means from all those things that are unimportant to the will to receive. These are all symbols of connecting in the will to bestow. And in that form, when they come together, we can draw the upper light and achieve connection. And by that, we can correct all the 613 desires of the soul and discover the upper world within the corrected connection. This is what the holiday symbolizes. Don't know what to add. Ask.

Question (Petah Tikva Center): (07:10) There's this story that you always tell us about what happened during the Sukkot with Rabash, that there was a certain state of, a special state of uplifted spirits, and then you asked him what is it that we're lacking in order to break through, and he said that what you're lacking is the attack.

M. Laitman: That was a year when we built a new Sukkah there, and it required a lot of effort, because he wanted us to build a Sukkah according to very meticulous conditions, you know, like he was pedantic about Passover, so it was something like that. The whole Sukkah was from wood. It was forbidden to use metal. Even the, you know, the screws or nails, they had to be from wood, so we had to make them, and the thatch was something very specific, too, where there was barely light coming in. He was very meticulous about it, and that's it. And we put a lot of effort into it, and perhaps that was the reason. We worked together, and it created a special atmosphere. Everyone was, you know, on fire, and then he also gave great interpretations for things, or it seemed to us that way, because we were able to absorb more, and then when we went out with him, because we were going on a walk every day, so I asked, you know, “What are we lacking? Look, we have this week, we're all together around the Sukkah, and during the day people are coming, we're studying, we're talking. What? Why isn't this happening?” So he said that it wasn't enough.

We see that connection requires an attack. This is what happens in the exodus from Egypt. Only when there's this connection at once, they come out of Egypt. So this is what happened with building the cities for Pithom and Ramses and crossing the Red Sea when they felt that behind them is the army of Pharaoh, and in front of them are the waves of the Red Sea. And around Mount Sinai, that's even more. On the one hand, there's a mountain from behind, there are women, and in general it is said that thanks to the righteous women, they came out of Egypt, thanks to both the inner woman of each and every one, and the external women. The condition itself, it's either you unite or it will be your burial place. We can see from these conditions that they're not at all simple conditions. It's like labor pains, only this allows being born into the new world.

These external conditions are something we discover, it's not that something is changing in the world. You can find people today in the world that are going to be lost, or they want to kill themselves because of the economic collapse, or because of other reasons, and still you can find other people in the world who don't feel any problem, and they don't even feel that something's going on. Meaning, it depends on how the person sees the world, it's not that the world has a shape per se. So, we can be calm, you know, everything is fine, we'll wait, whatever happens, happens. Or we can bring ourselves to a state where we do feel that it's enough and we must unite and discover spirituality that appears only in that connection. It all depends on the pressure that we create, generate by ourselves. So a reality that is calm and relaxed to people outside could seem to us like pressure and darkness of Egypt, literally, that the whole army of Pharaoh is chasing us, haunting us and we must run into the Red Sea. So it all depends on how a person portrays his situation and forces himself to unite with the others for lack, for no other choice.

M. Laitman: (13:30) All the states that we read about in the Torah are actually portrayals of greater connection between people. In spirituality, you don't have to go to the corporeal land of Egypt and go through the desert and the Red Sea and the land of Israel and so on. In spirituality, it's all levels of connection between the souls, or you can say between people, but it means that they connect in their interior, in their desires, we call it, in their souls. This is what the Torah is about. It's not about geography or some history of a group of people who wandered around Canaan and land or Egypt or going back and forth. It's all about discovering these levels in their connection.

"Move away from your land" means that you are in the desire called the “Babylonian desire” and then you're told, move to a greater desire where you will be connected with your group in a greater extent, and this is called “the land of Egypt.” So then you enter the left line where your desires are growing. The evil inclination stands out. This is called descending to Egypt. Then, if you rise above that state of Egypt by unifying, then it's called “being in the desert of Sinai,” and after you connect above all the problems that appear in you, you enter a new state, a new level called “land of Israel.” These are all spiritual degrees, not geography. That's how we call these spiritual degrees. The names are taken from this world, but we're only talking about degrees.

We can go on a bus and go on a tour from Babylon to Egypt, back to here and so on, and then what? So what? Will it'll be a spiritual journey? We can call it that way, but will it actually be spiritual? It'll be earthly. It all depends on how, as we sit in one place, we rise through spiritual degrees and discover the inner spiritual world within us, and it appears only to the extent of the power of connection between us. The more we connect, the more we, according to that magnitude of connection, we discover the spiritual degrees. It's all about connection. And all our desires, our 613 desires, are only corrected with respect to connection. If a person doesn't make any connection, he doesn't correct any desire to receive. Because how is he using his desire? Since the shattering, all the desires are detached from each other and they can be corrected only by connecting to each other. That's all.

Question (Petah Tikva Center): (18:11) Do we have such an example in our sources as to how to build an environment in order to connect in our world?

M. Laitman: This is what Abraham did, to begin with. It's called the people of the house of Abraham, the people he took from Babylon who wanted to follow him from Babel, meaning from the desire to receive in order to receive. They were doing all kinds of egoistic work between themselves, hateful of each other as all the people in Babel, and they were willing to unite with each other. So that is what the group is made of, people who are willing to come out of Babylon, not the corporeal Babel, but the spiritual Babylon of each and every one.

So he put them together, how? With his quality of Hesed, mercy, which means that you have to be in love above the hatred. That's it. He wasn't able to do the work for them. He only showed them that by faith above reason, by love above hatred, by connection above all the conflicts and contradictions, contrast between them, we must be connected. And to the extent of that connection, on top of the will to receive, we discover spiritual degrees. What spiritual degrees? First, the land of Canaan, then Egypt, then the desert, then Israel. But it's all about more and more connection on top of the growing, unfolding ego. 

And look at the whole story of the Torah. It's a story of transgressions and corrections, transgressions and corrections, meaning discovering the shattering and making corrections. That's it. You correct something. You think you're corrected in general, and then you all of a sudden see that there is something more to correct. Something more unfolds, and you correct something else, and so on. You turn something on, you start using some device, as though, and you see that it requires more correction. But every new degree appears because you made the previous correction. And this is how it works, from externality to internality, more and more. But all those corrections are about connecting everyone together more and more. And we forget that this is where the spiritual correction and revelation appears. That's it. We think it's some other place. That is why we need public opinion, meaning thought, desire, orientation, that everyone will be together, aiming us to find spirituality in the connection. The whole of reality, the whole world is built for it. All the troubles happening are in order to aim us towards this connection. And this is now the predicament and problem of the world. We are seemingly those who possess the method, the method of connection, and we must apply it first.

Question (Petah Tikva Center): (22:25) We see a great inner hardship of taking this, making this connection. We don't see any examples that speak about the hardship in the connection, of the connection, at least in the books, it doesn't seem that they speak about the hardship of connecting.

M. Laitman: If it's not the difficulty to connect, what does the Torah talk about? You read the Torah once, right? So what is the whole story about? Every time they run into problems again and again and again, right? Meaning, they discover more and more conflicts, flaws in the connection between them. As much as they did, they find more problems, they correct more and find more problems and so on, because every discovery reveals a new layer of a will to receive, so you then rise to a higher level. So you go lower and then higher, lower and higher. You discover a greater flaw and you correct it and you rise higher and so on and so forth until you rise to what's called the complete land of Israel. Until you reach the 125th degree, that's it. It's always by the flaws that you advance.

So it has to be clear to us, too. We should love those flaws. We should love the fact that they become revealed. As Baal HaSulam says, specifically thanks to the discovery of the evils, you merit ascent and correction. These are fundamental rules that if we won't recognize and acknowledge them internally, we won't be able to advance. It will always be like a stop for us.

A new person, a beginner who comes to study, after a few weeks, let's say, for the first time he feels a descent, he doesn't know what's going on. It's like someone hit him on the head. What's happening? What are all these desires, thoughts? It's all vague all of a sudden. It's all tasteless. It's all foggy and despairing, disappointing. He doesn't know what's going on. He's kind of shocked. Then it goes away gradually. He forgets about it, and then it comes again, after he feels some enthusiasm, and then it comes again, until he begins to hear. It takes a long time until he hears that these things are the path, that this is on the path, that this is how he moves from state to state, up and down, like a yo-yo, that kind of toy, that the more you throw it downwards, the more it jumps higher. That's it. That's how we advance. Then we have to, later we have to enter these ups and downs consciously, knowingly, controlling it. And these are already more advanced phases. But to recognize that this is the path is a must. And the sooner the society gets accustomed to it, agrees with it, understands that this is precisely the path of correction, that we are shown flaws gradually, from light to heavier, and we can rise above them through the connection between us, because the flaws are feeling that it's all tasteless, I got no desire to connect, to relate to the study. It's not the flaws, you know, that mean that I'm just disappointed from my life in general. This is something that accompanies us too, but this isn't the flaw we're talking about. People outside, on the street, are feeling the same things. The flaws we're talking about are only about connection and disconnection, and that's it. That's how we should observe and measure ourselves. 

Question (Jerusalem): (27:39) It could be very hard loving my child because I also feel his pain and his despair. How can I hold, how can I love the whole group and the whole of humanity? How could I bear this?

M. Laitman: I don't need to be connected to all their deficits. No, what for? I need to be trying to connect, to be connected to them, to envision them connected already, and what's missing is only my connection there to them. So I do the maximal inner effort in my thoughts and my intentions to be wholeheartedly. Wholeheartedly is not anything external. It's my inner thoughts and my inner focus to be connected with them. And I don't then consider their deficits, I consider them already connected together. If I'm going to connect to them, I must see them as found in the end of correction already. They're all whole, they're all the greatest of the generation, and I'm the only one, the last one missing there in order to complete all the corrections to a whole, complete picture. So then I don't have any criticism towards them. It's only how do I mingle with them, get integrated with them, and truly lose myself there. 

Student: Once, as an answer to one of the questions, you said that connecting is something simple. We're all the time beating around the bush, but we don't hit the spot, and it's something very easy. So probably the hard part is finding the point. We're talking about connection all the time, but we don't know what that is.

M. Laitman: We don't know what it is because that is already the soul. The connection means a shared desire, a mutual desire that is not in each and every one of us. It is the common desire. It's me and you and him together. It's not me, and you, and him as the way you know it. It's something additional. It's like, like say you buy a new space. It is ten Sefirot. The connection between us sounds like, “Yes, you know, okay. We're willing to connect. We're going towards each other. We're trying to unite.” But all of our desires, they have no status in spirituality. When we apply this compression, this effort that we want to unite, something new is born. The light comes toward to our desire, and it builds something new, and that new thing, you can't find anything similar in it to your previous desires or even to the sum of your previous, of all of your desires in the group. It's a new level that is literally part of the Shechina, part of divinity, and in that new state, in that new shared desire, you find eternity, spirituality. It seems like there is no connection between what you came with and what you found. It's called "I labored and I found."

Student: (31:57) The thing is that eventually, we can achieve connection only through effort, and our effort also has to be focused in the right direction.

M. Laitman: To connection, that's it. That's all. What? Children of Israel, look at the story. They know where they are going, where they're escaping? They only know they need to achieve connection from where they are now. That's it. Do whatever you can.

Student: Maybe our problem is that each one of us is trying.

M. Laitman: You escape from Egypt to darkness. You don't see anything. You're not supposed to see anything. Or look at the story. You go into the sea for lack of a better choice. Or you're in front of a mountain. You understand? Look at these exercises. You don't know anything. You're confused. What there is, is only pressure. And that pressure is also not some clear pressure where you understand, it's this against that and so on. No, it's the opposite.

Student: So how can we nevertheless create this effort? To me at least, it's clear that it's something unknown. But nonetheless, we have to demand this. I have to demand something about which I know nothing about.

M. Laitman: Why don't you have any clue about it? It's connection. It's something you understand. It's not something you can't possibly imagine. We all connect in our thoughts and desires as if they become one. It's called "as one man in one heart." "As" meaning you want to do it. You think about one thing. What's that one thing? Connection. Why? In order to discover the spiritual, our spiritual state. What's our spiritual state? That connection.

Student: So what is it that we're lacking? That we're constantly walking next to it but we can't really focus on it. What is that thing that we have to do in order to achieve that thing that, on the one hand you say that it's very simple, and on the other hand… What do we have to focus on?

M. Laitman: What you lack is persistence. Persistence. That really as many people as possible will be connected to this idea, thinking about it all the time, as much as possible, as much as they can. Perhaps you didn't hear, but the students of the ARI or especially the students of Ramchal, they had a duty between themselves to always maintain that. Two of the group or more had to sit down and read Zohar, for instance, and the duty was shared across 24 hours. But it's not about sitting and reading. Many people read the Zohar. The issue is keeping the intention of connection and trying to keep the others in that thought as well. All kinds of means, all kinds of whatever is at your disposal, do it. But if you didn't labor, you won't find. That has to be clear. And if you did labor, you'll find. And you find what? It's a new vessel, it's a new Kli, something you cannot see in advance. Just like you're saying, I don't see it, I don't understand what it is. It's like that. That's a matter of finding.

Question (Petah Tikva Center): (36:03) Lately, there's this phenomenon in the holidays. People have religious, have secular, ask them, they know about our channel. People start watching our channels. They know you. So when I ask about it and I start getting into it a bit, they say, yes, but look, Dr. Laitman, he speaks about Arvut, Arvut. They're starting to hear. And I say, and what? And they say, it's OK. But suddenly I hear him sharply turning to a completely different rabbi. I'm all shocked. I don't understand what's going on. Why? Their head is completely immersed into the Sukkah that they build and so on. They have no idea. They can't discern between what's Kabbalah, what isn't, what you're talking about, what others talk about. But I see more and more people that listen to Dr. Laitman on channel 66. Religious people too, not only seculars. And yesterday I met this person. He was smiling at me. I'm asking him, why are you smiling? He said, I saw you on television on channel 66. I started to talk to him about the channel. You see that the person doesn't understand anything that you're talking about, no interconnection to any of our things. So I'm asking myself, what's going on?

M. Laitman: Well, look, you know, it is the people who go out of Egypt. There's women and children and elderly people with them. And altogether 600,000 men as opposed to three million more people, meaning it's a fifth. It's one-fifth, which is a lot, actually. Those who are the ones having the ability to overcome, to join together, to do something. All the rest, they drag along, you know, they follow along. They're called women, children, and elderly people. So don't be overwhelmed if the Creator didn't let someone have the opportunity to see what it actually is.

Many people are looking at our channel, and they don't see exactly the difference between this and any other channel. You know, they think about it like, okay, he's another Rav, and okay, you know, he's talking about the Torah. Okay. They respect me in that way. Okay, fine. But since they still hear these words about unity, about mutual guarantee, it works. Because the light that lies in these articles, like the article from Baal HaSulam that we learned today or yesterday, and we'll read one tomorrow as well, it works. You know, a person who comes here even, and he has a desire, at first, what does he understand? It takes time until he changes his attitude and his understanding. It takes a long time, but he already has some inner work. The light is already working. It's just that there are many corrections that we have to undergo. We are not aware of how many inner corrections we're going through every moment. It's a very hard job, hard work. 

Look at a baby. Look how hard he's making effort. You know, try to force an adult to always be relentlessly, you know, playing with something, working on something. Even when a baby has a, you know, 40 degrees fever, he still, you know, wanders around playing. So that growth is just a little animal that becomes a bigger animal. That's really the difference between a baby and a grown person. And here we're talking about fundamental, essential changes. So it takes time, and you see how it starts from very far. But everyone, even those who don't understand anything today, and then they just, they're just completely detached, they can't even hear a word, at the end of correction, they too will be just like Rabbi Shimon. You know, it's all, it all depends on the fulfillment of the light of Hochma, which will eventually fulfill everyone.