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

Daily Morning Lesson. January 25, 2026

Part 1: Rabash. What Is, His Guidance Is Concealed and Revealed?

28, Vol. 1 (1988)

Recorded from May 8,2003

Reader: Friends, in the first part of the lesson, we will learn a lesson from Rav from May 8, 2003. It's based on an article of Rabash, “What Is, His Guidance Is Concealed and Revealed?” You can find it in “The Social Writings” or in the first volume of Rabash. We will read the article from Rabash together in the Ten. Tens that finish before time can start having a scrutiny of the main words in the article.

Reading: (00:41) Rabash. Art. 28 (1988). What Is, His Guidance Is Concealed and Revealed?

Article 28, 1988

Midrash Rabbah, Ruth (Chapter 2:11) asks, “One verse says, ‘For the Lord will not abandon His people and will not leave His inheritance,’ and another verse says, ‘For the Lord will not abandon His people for the sake of His great name.’ Rabbi Shmuel Bar Nachmani said, ‘At times He does for the sake of His people and His inheritance, and at times He does for the sake of His great name.’ Rabbi Ibi said, ‘When Israel are worthy—for the sake of His people and His inheritance. When Israel are not worthy—for the sake of His great name. And our sages said, ‘In the land of Israel, for the sake of His people and inheritance. Abroad, for the sake of His great name, as it was said, ‘For My sake, for My sake I will do.’’”

We should understand the meaning of “His great name,” and the meaning of “His people and His inheritance.” We should also understand the difference between “abroad,” attributed to His great name, and “the land of Israel,” which is “for the sake of His people and inheritance.”

We are told to believe in His guidance—that He leads the world as good and doing good. We must believe that the purpose of creation was because He desires to do good to His creations. We must believe even though we suffer from what Providence sends us to feel. Nonetheless, we should believe that the punishments we suffer for not observing the Mitzvot [commandments/good deeds] of the Creator, which the Creator has commanded us, these punishments are not due to vengeance, as it occurs among flesh and blood, who punish because their honor was tarnished when their orders are disobeyed. Instead, here there is a matter of correction.

That is, the torments a person suffers for not observing the Creator’s commandments is because the giving of Torah and Mitzvot was for man’s sake. Through them, he is to receive Kelim [vessels] that can receive the delight and pleasure that the Creator has prepared for the creatures. For this reason, when a person does not observe Torah and Mitzvot, he is devoid of those Kelim. Hence, the Creator sends him suffering so he would take upon himself the Torah and Mitzvot. It is as Baal HaSulam said, that we must believe that the sin is the punishment and the punishment is the correction. This is the opposite of the common view.

It is as the Nahmanides says (presented in The Study of the Ten Sefirot, Part 1, Histaklut Pnimit, Item 1), “Nahmanides had already explained to us the matter of His uniqueness, as expressed in the words, ‘One, Unique, and Unified.’ There is a difference between ‘One,’ ‘Unique,’ and ‘Unified’: When He unites to act with one force, He is called ‘Unified.’ When He divides to act His act, each part of Him is called ‘Unique.’ When He is in a single evenness, He is called ‘One.’ Interpretation: Uniting to act with one force, when He works to bestow, as is fitting of His oneness, and His operations are unchanging. When He divides to act His act, meaning when His operations differ, and He seems to be doing good and bad, He is called ‘Unique,’ since all His different operations have a single outcome: doing good. We find that He is unique in every single act and does not change by His various actions. When He is in a single evenness, He is called ‘One.’ ‘One’ points to His essence.” He also writes there, “‘One’ indicates a single evenness. ‘Unique’ implies that all those multiplicities are in Him as single as His essence. ‘Unified’ shows that although He performs many actions, one force performs all those, and they all return and unite in the form of ‘Unique.’”

We see that all of Guidance is in the form of corrections. Although it is difficult to understand this, we must take upon ourselves faith in the sages, which is called “oral Torah [law].” That is, we must believe what they are telling us about what to do and what to believe, and we must follow their views blindly and without criticism because our reason cannot understand the ways of His Providence. Thus, everything must be in faith above reason, and specifically by this we are then rewarded with the delight and pleasure, since we are following the ways of the sages, who have determined for us in which way and manner to go, and not the way our intellect understands.

Specifically in this way of above reason, we are later rewarded with feeling in the organs that the Creator leads the world in a manner of good and doing good. At that time we do not have to believe because we can already feel this, and then we ourselves testify that the creation of the world was with the intention to do good to His creations.

We must believe that the Creator leads the world as Elokim [God], which is called Teva [nature], as it is written, the Gematria of “nature” is “God,” which is the quality of judgment.

God is the quality of judgment, and HaVaYaH [the Lord] is the quality of mercy. Hence, the for the world in general, who do not believe in the Creator, they say that the guidance of the world follows the quality of nature, that nature determines the guidance of the world. However, they do not say that nature is God, but that it is nature, without any leader. We see that this nature, which the Creator created with the quality of judgment, has no mercy in the judgment, since nature has no intellect from which to ask for mercy so it does not punish us so harshly because we are so weak that we cannot follow its commandments.

The answer to this is “There is no mercy in the judgment.” For example, if someone throws his friend in the water, and the water wants to drown him, he says to the water, “Is it my fault that my friend threw me into your domain? Therefore, I’m asking you to please have mercy on me, since I have a big family with many children and no one to take care of them. So please forgive me for entering your domain.” The answer is “There is no mercy in the judgment” to those who break nature’s laws, which is God, who is the quality of judgment. This is as it is written, “Judgment will puncture the mountain [justice should be done at all costs].” Only those who believe that nature is God, meaning that there is a leader to nature, through prayer, they can induce change in nature, since there is a landlord to nature, and therefore He can change nature.

It is written (Taanit 25a) that when Rabbi Hanina Ben Dosa saw on the eve of Shabbat [Sabbath] that his daughter was sad, he told her: “‘My daughter, why are you sad?’ She said to him: ‘I swapped the jar of oil with the jar of vinegar, and I placed the vinegar in the candle. The candle will quench and it will be dark on Shabbat.’ He replied, ‘He who said to the oil, ‘Burn!’ will tell the vinegar, ‘Burn!’’”

We see that one who believes that nature has a landlord can change nature. For this reason, those righteous for whom nature is regarded as God, meaning that the Creator is nature’s landlord, through their prayer, the Creator changes nature because of them. This is why we pray to the Creator to help us change nature, meaning that even if as far as nature is concerned, all the doctors have given up on that person, and medicine gives him no chance of recovery, the Creator can still heal and change nature.

It is written (Berachot 10), “Even if a sharp sword is placed on his neck, he should not deny himself mercy.” Although from the perspective of nature, there is a judgment that he will certainly die, a Jew believes that there is a leader to nature and that He has mercy, which is called HaVaYaH. Therefore, they said, “he should not deny himself mercy.” This is the meaning of the words, “HaVaYaH is Elokim” [the Lord is God].

Conversely, those who say that nature is without a landlord and there is no one to lead it have no mercy in the judgment. Therefore, they have no complaints to nature because there is no one to be angry with, since it has no mind that you can speak to or ask for mercy.

This is similar to an old custom: Before the invention of road-signs as a means to put order in traffic, police officers would stand and streamline traffic. At that time, many people were angry and had grievances against the officers for not doing their job right, and that they were not noticing the line of cars. Sometimes, a person would approach the officer and ask for a favor, since he has a sick person at home, etc., or ask for some special treatment, and the officer would act on his own judgment. At that time everyone thought that the officers were not working properly. Many people were happy, and many were not.

But today, the streamliner of traffic has become inanimate, mindless. So, now each one accepts the verdict of the road-sign (traffic light), and no one gets angry with it or asks it for favors. For example, sometimes an ambulance drives with a sick person that must be rushed to the hospital on a life or death situation. He does not speak to the road-sign, which is similar to nature, “streamlining the conduct of creation,” to let him through, since it is similar to nature, which is judgment, and there is no mercy in judgment.

Accordingly, we can understand that when the Creator wanted the physical world to exist and for the species to continue, and that generations will continue in succession and man will not be able to spoil the order of the existence of the world, for this reason, He has created the world as “nature.” Since it is not revealed as orderly guidance and everyone thinks that there is no landlord to the world, and that man can do whatever he wants, since when they do not know that there is a landlord watching over the world, each one does as he pleases and they might spoil the world. What did He do? He revealed the reward and punishment. That is, anyone who wants to break nature’s laws, which He did, will immediately be punished. And if they observe nature’s laws they will be rewarded for their work. This is called “revealed reward and punishment.”

For this reason, in the physical world, because of the correction called “equivalence of form,” it is forbidden to receive for one’s own sake. Rather, as it is written (Avot, Chapter 2:17), “All your actions will be for the sake of heaven.” Since the greatest pleasure is when a person feels that he is standing in the King’s palace and speaking with the King, and since any reception of pleasure must be for the sake of the Creator and not for one’s own sake, it means that a person should aim—while receiving the pleasure—to receive because the Creator wants the creatures to enjoy. But for himself, he would relinquish the pleasure.

It is known that the greater the pleasure, the harder it is to relinquish it. For this reason, if the Creator were revealed and they would not have to believe in Him, it would be impossible for man to be able to aim in order to bestow, since a person is utterly unable to say that if the Creator did not want us near Him and to feel how we speak to Him, we would relinquish the pleasure of this meeting.

Hence, a concealment was made, so there would be room for choice. That is, we must believe that “The whole Earth is full of His glory.” Before a person is rewarded with vessels of bestowal, a person cannot have permanent faith, as it is said in the “Introduction of The Book of Zohar.” For this reason, there is a Tzimtzum [restriction] and concealment on spirituality. And in order not to have corruption in the world, the reward and punishment are revealed.

Conversely, if the reward and punishment in spirituality were revealed, there would not be any need to observe Torah and Mitzvot for the sake of the Creator. Instead, the reason mandating observing Torah and Mitzvot would remain in Lo Lishma [not for Her sake]. That is, where there are revealed reward and punishment, which is called “open Providence,” there is no need to observe Torah and Mitzvot because the Creator has commanded us to do so, and we want to do His will, and not because of reward and punishment.

Since we must observe Torah and Mitzvot because “He is great and ruling,” it is a great privilege if we can do His will and observe His commandments. But if the reward and punishment were revealed, it would not matter to us who gives us the reward or punishment. It follows that if this were so, man would have no choice as to whether to achieve Dvekut [adhesion] with the Creator, since he would have no need for this because the reward and punishment would instruct man to keep the rules. The reward and punishment are as man’s two legs, by which he walks and advances toward the goal to which his legs lead him, since from a place where he feels suffering, which is a punishment, he runs, and to a place where he feels he can derive delight and pleasure, he runs.

Naturally, at that time he has no need to know who is the landlord of the world, for what will it add to him to know that there is a leader to the world; he would only be interested in scrutinies of pleasure and suffering. Where one can derive more pleasure, in this he is immersed, and all his calculations in life are only about these matters. For this reason, the Creator hid Himself in the Torah, meaning that by engaging in Torah he can find Him, for otherwise He is hidden.

It follows that to the entire world, who have no connection to spirituality and He is hidden from them, He must lead the world with open Providence, meaning that the reward and punishment will be revealed. Naturally, they will not spoil the conducts of creation, for the Creator has created the world in nature, and they say that there is no landlord here, but only nature—which is seemingly inanimate—is the leader of the world.

And when there is no landlord to fear, each does as he pleases and they might spoil creation. (But because the Creator) leads (the whole world) in open Providence, naturally, they will observe every condition that nature stipulates, or nature will punish them. It follows that He can be hidden and everyone do His will, as He has arranged the world by nature, which is called “God,” “the quality of judgment.” It follows that He is hidden and the reward and punishment are revealed.

This is not so in spirituality, where He wants to be revealed to the lower ones. At that time Providence is covered, meaning that the reward and punishment are not revealed. Instead, one must believe that there are reward and punishment. Why are the reward and punishment concealed? It is because He wants them to search Him, meaning that the quality of “great and ruling” will compel them to engage in Torah and Mitzvot, and not the reward, but rather that everything will be Lishma [for Her sake], namely that the Creator is the reason for engaging in Torah and Mitzvot because this is His will.

Conversely, if we feel reward and punishment while observing the Mitzvot, this is called Lo Lishma, as it is written, “Crave His commandments” (Psalms 112:1). They interpreted His commandments and not the reward for His commandments, but rather to observe because the Creator has commanded to do and a person wants to bring contentment to the Creator, and this is why he observes His commandments. It is as the RADAK says there: “Crave His commandments” is the positive Mitzvot [commandments to certain actions]. He does them willingly, out of love of the Creator, who commanded him to do them. For this reason, he says, “crave,” meaning that he chases the Mitzva [sing. of Mitzvot] and exerts to do it with all his might, with his body and his wealth.

Accordingly, where we want the Creator Himself to be revealed to a person in the form of Dvekut, the reward and punishment are in concealed guidance. Otherwise, he will have no need to connect to Him. Instead, they would observe Torah and Mitzvot because of his own benefit, and from this they will derive satisfaction in their lives. But where it is impossible that they would be interested to know if there is a leader or not, which means that the world is governed only by corporeal things, it follows that the Creator is concealed there because they have no need to know if there is a landlord and a leader to the world. Instead, they say that the leader is nature, as though inanimate.

And what did the Creator do in order not to spoil nature’s order? He placed a correction on nature, and that correction is called “revealed reward and punishment.” This is a strict guarding that they will not spoil the nature that the Creator has created.

For this reason, we should say that where the Creator remains concealed, the reward and punishment are revealed. And where the Creator must be felt among the lower ones, the reward and punishment must be concealed from the lower ones.

Now we can interpret what we asked. What does it mean that they said about the verse, “For the Lord will not abandon His people,” for two reasons: 1) for the sake of His people and His inheritance, 2) for the sake of His great name.

We asked, What is the difference between them? Our sages said (Masechet Sanhedrin 98) about the verse, “‘For My sake, for My sake I will do,’ Rabbi Alexandri said, ‘Rabbi Yehoshua Ben Levi Rami, ‘It is written, ‘in its time’ and it is written ‘I will hasten it.’ If they are rewarded, I will hasten it. If they are not rewarded, in its time.’’” We should interpret the meaning of “I will hasten it.” We learn that the creatures must come to be rewarded with the purpose of creation, which is to do good to His creations, and all of our work is to correct ourselves with vessels of bestowal, for only in those Kelim can the upper lights clothe, so there will be equivalence of form between the light and the Kli. This is the correction of the Tzimtzum, in order not to have the bread of shame. It follows that it is within man’s power to correct this.

This is called “accelerating the achieving of the goal,” which is to do good to His creations. We can do this only by annulling the authority, and only then is it possible to receive everything in order to bestow. For this reason, when the Creator imparts the abundance, He imparts to “His people and His inheritance.” That is, everything is regarded as His, and the lower one has no authority of his own because he has annulled his own authority. For this reason, “He will not abandon,” but He rather bestows upon “His people and His inheritance.”

But if they are “not rewarded,” meaning that they do not want to annul their authority and are unworthy of receiving the abundance, this is called “in its time.” At that time the Creator works “for the sake of His great name,” and the name of the Creator is The Good Who Does Good. For this reason, He bestows upon them because He is good and does good, which is called “His great name.”

This is the meaning of what is written, “Our great sages say, ‘In the land of Israel, for the sake of His people and His inheritance. Abroad, for the sake of His great name.” What is the relation in the work between “the land of Israel” and “His people and His inheritance”? In the work, “the land of Israel” is when a person has already been rewarded with all his actions being Yashar-El [straight to the Creator], and he does not do anything for his own sake. It follows that “The Lord will not abandon.” Instead, He bestows upon them delight and pleasure because they have vessels of bestowal. This is why they are called “His people and His inheritance,” since they have no authority of their own.

Conversely, abroad, while they are still not in the land of Israel, when their actions are still not for the sake of the Creator, called Yashar-El, it is only by an awakening from above, regarded as “on the part of the upper one,” whose purpose is His will to do good to His creations. This is called “in its time,” and it is called “for the sake of His great name,” where His great name is the name of the Creator, which is The Good Who Does Good. Also, “great” means Hesed [mercy], meaning that His manner is to bestow. For this reason, “The Lord will not abandon” only from the perspective of the awakening from above, since from the perspective of the lower ones, they are still not worthy of the Creator bestowing upon them delight and pleasure.

It therefore follows that in all the descents that a person suffers in the work, he must believe in reward and punishment although he does not see. Instead, he must believe that the Creator will not leave him even when he is in descent. Although it is a punishment when the Creator removes him from the work, since the fact that he feels no flavor in the work is only because the Creator has thrown him out, so that a person will not think that now he does not want to be a worker of the Creator, but it is the Creator who does not want him. He must believe that this is a punishment, but he must also believe that it is not out of vengeance, but that it is corrections by which he will be rewarded with ascending and achieving the desired goal.

Reader: Friends, we will now enter into a lesson with Rav from the 8th of May 2003. Please.

M. Laitman: (32:10) We heard an article from “The Rungs of the Ladder,” Volume 5, which is speaking about the Ruth scroll, “What Is, His Guidance Is Concealed and Revealed?” Rabash explains to us that the place where the Creator is concealed, you’d want the reward and punishment revealed, and where it's revealed, then it needs to be concealed. And this is what we need in all levels.

The more a person advances in coming closer to the Creator there are stages where he advances in states where he doesn't know what advancement is whatsoever, completely not paying attention, and not feel that there's a landlord or a judge. Therefore it's very difficult for him because he cannot justify his life. He suffers, and to the extent in which human development, the will to receive grows in each of us, a person suffers more and more. Until he comes to a state in which he necessarily must, he needs to discover the cause for his suffering, but is incapable. He tries to run away, and he can't, he can't escape the suffering. Rather, the sufferings come methodically, they surround him from all sides, internal and external sufferings, and they're all aimed to their cause, to the Creator, where a person discovers the cause. If he knew how to get along with the sufferings. Meaning through, let's say, correct actions to reach the pleasures and good results from behavior. By doing bad things he would reach punishments, then the reward and punishment was revealed, and he would get along better in the world.

He would learn what's to his benefit and what's not, and we would never need anything beyond that because our matter is the will to receive. If we know how to fill it by certain actions, that's enough for us he would never ask more, because the person only asks for that which is in his heart, only from the heart's desire.

Because the Creator's providence is concealed and will not be revealed to a person in our state until he crosses the barrier. This helps him reach the reason that who is sending him all the states in his life that he's not succeeding in. Meaning he begins to yearn to know why it's happening to him, not how to escape them, but rather why. Meaning the question is even deeper in relation to the reason for the sufferings and why they emerge. In this way, he reaches the Creator.

M. Laitman: (36:51) When he comes to the Creator he starts to discover His greatness. Then the importance of reward and punishment is changed in him, and he sees that he doesn't care about reward and punishment. But rather it's more important to be connected to the cause, to the Creator.

This is considered to be incorporated in the Creator, in the reason, in the cause, and he wants to adhere to it, and from this, the vessels of bestowal were made in him. As we call it, he crosses the barrier. When he crosses the barrier, he already has vessels of bestowal, he's not connected to reward and punishment, but rather to the Creator, as a point. Now, begin from above to come to him different cases, where the Creator starts to reveal to him reward and punishment again, and a person needs to respond, to prefer to be connected to the Creator despite the reward and punishment, by which the previous sins and transgressions rise a degree and invert to commandments.

The transgressions turn to mistakes. Meaning, besides the reward and punishment a person sees and prefers to be adhered to the life of lives, to the root. Whereas his reward and punishment is because he has adhesion with the cause and not in what way he feels it in his vessels of reception. That's why when he judged the Creator according to reward and punishment in vessels of reception. Now he judges the Creator in reward and punishment in vessels of bestowal. By this, the vessels of reception join the vessels of bestowal, and it's considered that he corrects the past, the double concealment, and then the regular concealment.

M. Laitman: (39:40) And this is how the Creator always works with the created being, because He created the created being. Therefore He created the created being in the will to receive so that in His game with the will to receive He will be able to raise the created being above the will to receive each time. He gives him a greater desire to receive, the reward and punishment appear to be bigger, but upon this reward and punishment, he adheres to the root and not to the reward and punishment. This is considered that he is building his reason above, and going in faith above reason and this is how he adheres to the Creator more and more until the entire desire to receive in him enters into action.

Meaning that the reward and punishment can be great in all the volume of the soul, and despite that, he adheres to the Creator.

It turns out that reward and punishment he realized in order to adhere to the Creator fully. Which is called that he has moved through the third degree of reward and punishment, the first degree above the barrier.

Then he enters love, meaning he works already also with vessels of reception in order to bestow, where he begins to invert the old reward and punishment already, which is hard to explain how we work with vessels of reception in order to bestow. To say it's easy, but we don't have examples besides a mother and a child, which is not...

Then with the previous vessels upon which he built the adhesion to the Creator, although he has a very big desire to receive his maximal one. He is nevertheless adhered to the Creator, meaning he built his GE, his real GE. The greatest ones now he's starting also to work in the AHP. This means those vessels of reception, he raises them to vessels of bestowal, meaning he uses his will to receive in order to bestow, which is already considered the degree of love. Because love is by giving, it's already the fourth degree altogether in the stages of a person, the fourth stage or the second degree above the barrier.

M. Laitman: (43:16) And each time we use the governance of the Creator and the reason, the Creator Himself. Meaning how He is created towards the will to receive, how He is depicted towards the will to receive in His providence. whether good or bad, and the way He hides behind this providence as what does the person prefer to be adhered to the Creator because of the feeling of vessels of reception, or does he prefer to feel good in his vessels and to leave the whole game here? This is our game here.

We have to be above reason, adhered to the Creator above the feeling inside the will to receive from the cases that go by him, or that he's not capable of this is adhered in cases to that which his will to receive is impressed and he leaves the Creator. If the Creator were revealed, a person wouldn't be able to leave his feeling in the Creator, in the root, and would be necessarily adhered to the Creator, and would never be able to exit reward and punishment. He wouldn't be able to build himself in disregarding the vessels and adhered to the Creator. They would have no such possibility, because the Creator suppresses that feeling in vessels of reception, since it's greater.

We see, sometimes we get an impression, we're willing to give everything and just remain with that impression. We don't care about corporeality. It's simple when you feel this for a time, a certain illumination from above. This thing seemingly binds us to the Creator necessarily. Not from our choice, not from our decision, not against the vessels of reception. That's why this walk is not the correct walk. This is why faith is called a result of the feeling of the Creator in the manner that He is great. Not that He fills me, but that He is great, or AB SAG as we call it. That I must attain the greatness of the Creator in recognition of His importance in relation to the feeling in the vessels of reception. This is called that we need to attain truth and false against sweet and bitter.

Meaning that truth and false is what will determine what I do according to what I decide, and not according to the feeling inside the will to receive, which is bitter and sweet. So this is possible only under the condition that I not egoistically compare what's important for truth and false, or bitter and sweet in the same egoistic vessels, but rather I need to make a certain inversion here, a flip, and to measure ways that truth and false are important because they adhere me to the upper world. You can't explain this decision because it belongs to the upper world already. That's why it's called the concealed Torah.

Question (Petah Tikva Center): (47:55) In what vessels does a person feel this?

M. Laitman: A person feels the greatness of the Creator in the vessels he receives from the Creator, in the point in the heart and its development.

Student: Bestowal or reception?

M. Laitman: This is called a bestowal. These are not vessels of our nature whatsoever - new vessels. These are vessels that it's not the will to receive. It's a screen and reflected light. I don't know. We'll say it in a more clear way at once, at some point. There's no intellectual answer here. Intellectual, you know, it's a screen, reflected light upon the same desire to receive, makes the vessels of reception into vessels of bestowal; but to say this emotionally is, I don't know how to, to what I should resemble this to.

Question (Petah Tikva Center): (49:14) Why does he call here the quality of judgment Elokim or God? We know what the quality of judgment is, and in the article he writes, Elokim or God is the quality of judgment. We say that the word judgment means Malchut.

M. Laitman: The Creator is depicted to us in several manners in His governance, not He Himself, His essence, but “from Your actions, we know You.” His actions towards us are nine Sefirot in relation to Malchut. Where Malchut who does the restriction upon herself, a screen and reflected light, it adopts the first nine qualities and wants to resemble them, wants to do the same, out of her coarseness. And then the screen and reflected light comes out to be the vessel of Malchut. He is merciful, so are you merciful. Meaning, just as I discover how He relates to me, to the same extent I receive from Him this attitude and relate to Him this way as well, and no more. You can say it's disregard, the Creator wants to give you 100%, you don’t want to receive 100%, you're receiving only 10%-15%, and the rest you don't want to receive, what because of the shame? That you cannot give back to Him? Then don't give back, but receive. Otherwise you're disparaging Him. You know you're kind of if He's relating to you in a, from all of His heart.

The problem is this is where the game of the Creator and the created being is, where the created being must stand before these temptations. Let's say even this temptation which is all so an egoistic temptation, it seems to us like it's above matter, and if even, if he does not receive even this temptation, where how can you if the Creator wants to give and not receive from Him, it's considered that he raises the measure of bestowal above all. We will explain this a little more. Now, the bestowal of the Creator upon a person has many manners, as we said, nine; they're also divided into many, and also join, connect between them, so all together it becomes some very rich rule of bestowal. What is very rich? We don't feel that it's lacking, we're built within Malchut, within what's in the first nine, and then for us this is our whole life, and we cannot imagine to have more than the first nine Sefirot ever.

M. Laitman: (53:08) One of the ways the Creator relates to us is called Elokim. They say that it's the measure of judgment. How can there be judgment in the first nine’s altogether? Judgment is called a limitation on behalf of the created being that is not capable of receiving the bestowal of the Creator, which is the Good that Does Good, always. The created being is not capable of receiving it, because this bestowal towards the created being is apparent as judgment. This is what we say, that the light builds the darkness. If He appears towards Malchut in a manner that Malchut is not capable of receiving it, then she feels darkness in Him. What is godliness? Godliness is where Malchut rose to Bina, and she enters into Bina a limitation - her limitation, and according to her limitation the bestowal of Bina is divided towards Malchut from Mi-Eleh, or Elokim, whereas Malchut is connected with Bina - Bina connects with Malchut, and mutually, as much as Bina can bring to Malchut corrections, to that extent Malchut can move the judgment from her and open up herself towards the receiving of the abundance in connection with Bina. When Malchut rises to Bina, she raises with her the measure of judgment on one hand, on the other hand she raises the desire to receive from her, her qualities, and the desire to adhere to this quality in Bina.

Then she begins to lower Malchut from herself, the measure of judgment, meaning that to the extent in which she receives these qualities she can implement them and absorb them. To that extent, she lowers the judgment from them, from her, and works similar to Bina with her will to receive, of herself. Then this name Elokim, godliness, truly operates in full. Mi and Eleh connect together - Mi is Galgata ve Eynaim, Eleh is AHP, and they connect together. It's brought to us in the Zohar, in the article “Who Created These,” Mi Bara Eleh, in “The Introduction to the Book of Zohar.” That's how the name Elokim, godliness, is revealed. Therefore, Bina, that receives limitation of Malchut is called the upper Gevura, and Malchut, which receives Bina's qualities, is called the lower Gevura. Gevura is not Din, it's not judgment, Gevura comes from the word Itgabrut, overcoming, which is Gever, a man, one who bestows.

Meaning to the extent that Bina can bestow to Malchut, according to how much Malchut lets her, this depends on the extent to which Malchut absorbs Bina's qualities and realizes them within herself, and then she becomes the lower Gevura. Truly Gevura, in the sense that she passes into bestowal, a man, a giver, who bestows. You understand?

Question (Petah Tikva Center): (57:40) Where it's written, there's no mercy in judgment, who's keeping these laws of nature?

M. Laitman: The law, there is no mercy in judgment, regarding one who violates the laws of nature, means he shall set a law, and it shall not be transgressed. This means that we never, within our desire to receive, will be able to know by which laws we can get along with and fill the desire to receive with, and which laws we cannot. In other words, we'll always remain in double concealment or single concealment in relation to the Creator's guidance. What is the concealment for? It's the concealment of the guidance, of providence, of reward and punishment, of how to behave with the desire to receive. “He sets a law and it shall not be transgressed,” means we'll never know how to get along with the desire to receive until we cling to the cause, to the Creator, with all our heart and soul. That is called that we cross the barrier, the Machsom in the point in the heart. And after the barrier, until we cling to Him above, the entire desire to receive, which is called building Galgata ve Eynaim, and afterward, until we also work with the AHP, in the degree of love. Until we reach the end of correction, there will always remain for us uncorrected vessels, a lack of knowledge of how I can use this vessel correctly, within the vessel itself. Instead, I can only use it correctly if I rise above the vessel in faith above reason.

Question (Petah Tikva Center): (01:00:07) We learned that everything depends on the vessels and the relationship with the records, so what does this cause altogether, what does it mean? What is happening here?

M. Laitman: We have light and vessel nothing else. Light has all kinds of forms. It's the giver, the bestower. It bestows all kinds of things in relation to the vessel. It's the appearance of the light toward the vessel, so that can be either good or bad.

A good appearance of the light is called that the light appears. A bad appearance of the light is called that the light does not appear. It's inaccurate that it doesn't appear. Instead, we say that it appears on its Achoraim, on its posterior, meaning it really appears, but it dresses itself in restriction, meaning it awakens the vessel so the vessel will reveal it. If the light doesn't appear fully, then the vessel, how can I put it, it loses sensation, there is no sensation in the vessel. However, in order to activate in the vessel a good or bad sensation, the light must appear. Meaning a bad sensation is also the appearance of the light, but on its Achoraim, on its posterior, when it dresses itself in restriction. It's like how in the light, there's all kinds of ways that it appears toward the vessel. So too in the vessel, there are all kinds of ways that the vessel feels itself. Both the appearance of the light toward the vessel and the modes of the vessel, they all speak about - we speak about all of them in relation to the vessel itself, never in relation to anything else, only in relation to the created being.

So, the created being reveals and feels itself that way. So, the created being can feel itself in many ways. Either it feels itself like in this world, as still, vegetative, and animate. Where it does not feel, it does not critique itself at all. It doesn't say, who am I? Instead, it operates only from its desire to receive. That is the still, vegetative, and animate. It has no psychology of, this is me, seeing itself from a side and somewhat studying itself. After that, comes the degree of speaking. In the speaking degree, the created being starts studying itself, or learning itself from a side.

Then it relates to its desire to receive. It can relate to its qualities from the side. But even though that is still egoistic and not objective, it's still very subjective. It even deceives itself and cannot discover where its mistakes are. But in any case, it's still in the desire to receive, it doesn't see that the whole thing is rigged in advance. But somewhat - and it never exits the will to receive, but somewhat, it still tries to recognize itself as some kind of separate, neutral, objective unit or researcher that studies itself from the side. So, already it has a certain kind of view of itself from the side. When can the created being truly judge itself in a completely free way? To the extent that it receives the ability to see itself from the Creator's side. That is, to the extent that the vessel acquires a desire to bestow, then it can really relate to the desire to receive the way the Creator relates. There's nothing more on these two, other than these two points, there's nothing else. Either one relates as the created being or as the Creator. If one acquires vessels of bestowal, Galgalta ve Eynaim, to that extent one can relate to the desire to receive like the Creator. And then he sees, really, that there are two worlds, or two kinds of perception and sensation which exist on two planes, two different dimensions that are completely different. Before acquiring vessels of bestowal, a person cannot understand that there is another angle completely different from what they have. In the created being's sensation in relation to itself, it has its present desire, a desire for the future, and a desire for the past. In that desire, it has all kinds of impressions. So, that created being learns itself or studies itself as this whole, which is made of Reshimot, of records.

M. Laitman: (01:05:57) In other words, the previous impression, the current impression, or the impression from the hoped-for future, these become concepts of three times for the created being. And thus, it relates to the past, the present, and the future as feelings or Reshimot, or records. In other words, if in the present state, let's say, I see my state as consisting of a certain vessel and light, then I cannot say about the past that I consisted of a vessel and light, but it's a Reshimo, a record from the vessel, and a Reshimo from the light. And in the future too. It might be that I have some Reshimo for the future that I'm going to realize, so I also have this Reshimo from the vessel, and a Reshimo from the light that are destined to be realized. But in that current form, for now, I consist of vessel and light. So, there are always only these two pieces of data in me that include many things within them, but there are only two. And that is on condition that I have reached a state where I have vessels of bestowal, and I feel the Creator's quality, which is the quality of the light. And from that, I also feel my own quality, the quality of the vessel. But if I have not crossed the barrier, and I have still not received vessels of bestowal, and I still have no feeling of the light, the quality of bestowal, meaning a Reshimo of light, yes - so that is the Reshimo of bestowal, so I don't have these two Reshimot at all. So, then I'm not speaking either about a Reshimo of the vessel or a Reshimo of the light, I'm speaking only about the animal desire to receive that is under the Machsom.

Question (Petah Tikva Center): (01:08:15) What's the most beneficial way to reach the desire to receive and depict the Creator? Is there some kind of drive?

M. Laitman: The desire to receive. How can one depict the Creator in the most correct way within the desire to receive? As truth and falsehood. That the Creator is truth. As much as we can imagine for ourselves an abstract truth, that is the Creator. Abstract from what? From ourselves. You see, we invested a bit of effort during Passover, and we have an easier explanation after Passover, right? Something, a certain softness has appeared in the explanation, I have more words. It's like a woman who is pregnant but cannot give birth, you understand? You cannot explain. They ask, but it's literally labor pains, real labor pains. And now there are vessels outside that can absorb, receive it, so there is an ability to bring it out.

Question (Petah Tikva Center): (01:09:51) The article explains the Creator's relation on the one hand, like a traffic light. There is a law, and that's it. At the same time, you can ask of it, and it will operate on you differently. How do you live with those two things?

M. Laitman: On the one hand, the Creator is putting that traffic light in front of us, and those laws of nature are determined. You can cry out to that traffic light - that will never help. What will help is if you turn to the reason, the one activating that traffic light. There used to be traffic lights that, behind the traffic light, there's a policeman. You can see it sometimes now, too. If there's an overload, so there's a policeman in the corner, and he changes the lights, and then you start screaming at him, because you see the reason, it's revealed. He's activating the traffic light. If that reason isn't revealed, there's no policeman, and the traffic light works according to the program inside, so you have no one to turn to. You don't cry out, because the guidance is concealed. Nature. Meaning, we can see from that example, as much as the reason rises you to a different degree in relation to that situation. What did you ask?

Student: How do you live with the two realities together? You said it's either this or that.

M. Laitman: How do you live in both together? If I know that it's the Creator sending me all those instances, so I turn to Him instantaneously, I don't look at the instance. Do I look at the traffic light or at the policeman? If I see the policeman, and I see the traffic light, I look when is He turning that handle, right? Because that's where the salvation will come from. Well, so obviously, then all laws of nature lose their importance. That's why the Creator isn't revealed, because if He was, I'd only be looking at Him. I'd be adhered to Him because of my will to receive, and I'd never come out of that will to receive. I would be adhered to Him with my entire will to receive. That's what happened in Malchut of Ein Sof to begin with. And to get rid of it you need restrictions, distance, correction. What is correction? To adhere even though there is a will to receive - above it, above reason what we say, with the intention to bestow. How is that possible? If it's not revealed, so I look at the traffic light, and that's my life, what can I do? It's all under nature. If He is revealed so I look at Him, and I'm adhered to Him. So, no choice. So how to play that game in a way, that I'll come out of nature, but I also won't be adhered to Him because of the will to receive. Well how does He do it? Look at yourself. So first stage you research your states in order to discover if there is a reason. And you gradually reach an inner feeling, your vessels grow, in order to understand that there is probably one who is conducting this. A person tries searching for this one conducting it because of your will to receive. That's called Lo Lishma. You develop a relation towards Him, importance, even though He's not revealed. That's through illumination, that surrounding lights, but it's He as if draws you. Who's standing behind our walls? He's concealed. So, He's there, but concealed, and this is how you discover Him and reach from the double concealment to the regular concealment. What's the difference? In the regular concealment, that you already start feeling the reason for what's happening to you, but you feel that reason in such a way that if you prefer to be in the recognition of the reason, even though you don't feel good in the vessels of reception, if you prefer to be adhered to the reason, then you are actually adhered. And in this way, you go from the double concealment to the regular concealment. Meaning, in that regular concealment, we already prefer being with the Creator instead of being with the reason. But why? Because the feeling of the Creator sweetens the suffering in those states He brings me. In the will to receive, I feel bad. Feeling of the Creator gives me a sweetening for that. That's called Lo Lishma. If I develop the biggest Lo Lishma, that I still prefer being adhered to Him because that's the truth, that's the measure of truth; even though I can feel bad in myself, that is more important to me. So, I reach the greatest Lishma for His sake. And from that, you go to Lishma.

Question (Petah Tikva Center): (01:16:46) If the sensation of the Creator sweetens the...

M. Laitman: Meaning, if throughout the whole path, I search for Him, I demand Him, how He will be felt in some kind of way. Otherwise, I feel bad in life, let's say that. Even if everything's great, I still feel bad. This search can only be from the point in the heart. Because from all other desires except for the point in the heart, I'm only going to search for the fulfillments of this world. This point makes me feel the Creator, that's what it gets filled from.

Question (Petah Tikva Center): (01:17:40) Is it possible to feel the greatness of the Creator in vessels of bestowal? Is there a possibility, such a possibility in the vessels of reception, to feel the greatness of the Creator in the vessels of reception?

M. Laitman: Feeling greatness of the Creator in the vessels of reception is possible, but that's already when you reach the greatness. That you have Galgalta ve Eynaim and AHAP.

Student: Not in our state.

M. Laitman: In our state, how to feel greatness of the Creator? In our state we feel the greatness of the Creator as surrounding lights. We have a great will to receive that wants to enjoy, that wants to be filled. I feel greatness of the Creator that will be above the will to receive. That it's going to be a surrounding around my will to receive, and I can adhere to that surrounding, and I can do something above reason. That's called that I receive from the feeling of those surroundings. I feel, I get faith, faith above reason. Meaning a force to ride upon the will to receive, upon my will to receive.

Question (Petah Tikva Center): (01:19:17) Lo Lishma you depicted is the sensation of the evil. I have to reach the biggest Lo Lishma, in the state that it makes me the worst. And I'm still in the body, which is different, I have nothing else. The sensation of the bad. It's not...I don't understand, it's like, um…

M. Laitman: I don't understand.

Student: The situation you described...

M. Laitman: You're asking before the Machsom?

Student: No, I'm asking about the situation you described, the Lo Lishma, not for her sake you described, how you described it. What I heard is that it doesn't matter how bad I feel, I'm still adhered to Him because He's the truth, regardless of how I feel in my verses of reception. To adhere to Him because He's the truth.

M. Laitman: That means, it’s the feeling before the barrier when you feel bad, so even though I feel bad in all my vessels of reception, I prefer to adhere to the truth. Well, yes and no. Meaning, I go to other measurements. I start measuring good and bad in adhesion or lack of adhesion with Him. For one moment, I feel that I'm sliced off, and that's what I call bad.

Student: But if I, um...

M. Laitman: The bad in the will to receive loses its meaning.

Student: But if I'm attached to...

M. Laitman: And then it becomes important to me to only be connected to Him.

Student: But if I'm attached to the reason, yes? And the results, I consider them as bad in my will to receive. Am I not saying that the reason is... How does He remain important to me even though I know He's doing this bad to me? I don't understand it.

M. Laitman: Come closer and see. Let's continue tomorrow.

Reader: And now, friends, we'll share our impressions from the lesson, what we're taking from it, to realize in the Ten. Six-minute workshop.

Reader: We'll move to the next part of the lesson, and before that, we'll sing a song together.

Song: (01:27:48)

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