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

Daily Lesson (Morning) February 12, 2025.

Part 1: Preparation to “Connecting to Lishma” convention - Selected Excerpts from the sources. #1

Reader: We will read excerpts, we continue from excerpt Number 14, from “Preparation to Connecting to Lishma”, Item 14.

14. Zohar for All, Introduction of The Book of Zohar, "Rejoicing in Holidays and Not Giving to the Poor", Item 175

Reading: (00:29) By the breaking of the vessels of Kedusha and their fall into the separated BYA, sparks of Kedusha fell into the shells. From them, all sorts of pleasures and fancies come into the domain of the shells, for the sparks transfer them into man’s reception and for his pleasure. By that, they cause all kinds of transgressions, such as theft, robbery, and murder.

However, we were also given Torah and commandments. Thus, even if one begins to engage in them in not for Her sake, for one’s own delight, to satisfy one’s base desires, according to the powers of the breaking of the vessels, he will eventually come to for Her sake through them and will be rewarded with the purpose of creation—to receive all the delight and pleasure in the thought of creation in order to bestow contentment upon Him.

Reader: (02:04) Again, 14. Zohar for All, Introduction of The Book of Zohar, "Rejoicing in Holidays and Not Giving to the Poor", Item 175

Question (Petah Tikva Center): (03:30) Can you explain these terms? What are the fallen sparks? The shells, the will to receive? What are the intentions? What is it exactly?

M. Laitman: I think that you already learned something about that. Klipot, shells, are all those desires that are still not corrected, that their intention is to receive. These are Klipot, these desires, and so these desires then, through all kinds of actions, they give birth to vessels that are called Klipot, shells. And then there's also sparks, desires, sparks, the vessels, until ultimately you come to what's called “a shell.” Which is what we have to relate to in a certain specific way, to extract out of there the broken intention that's in it, that's in them. And correct it to the correct intention: in order to bestow.

Student: The sparks of holiness, so shells are desires, but sparks of holiness, what are those?

M. Laitman: The sparks of holiness are those fragments of light that were in touch with those vessels. Certainly, we will be able to differentiate between them – separate the desires that are not compatible – and thus correct them.

Student: It sounds that there's parts of light that fall into the shells, they give them new life, livelihood, new force. What is that force they receive from these sparks that fell into the Klipot? What do the Klipot get?

M. Laitman: The Klipot receives a force of bestowal because the sparks are a force of bestowal. When they receive them, they get more force. And then they don't really want to rise above the state they're in. Because, if in their state they can receive light, then why let it go? That makes them stronger.

Student: Can you say that when the sparks fell into the Klipot, the shells, this thing called bestowing in order to receive was born and, before that, it did not exist in reality?

M. Laitman: It's not bestowing in order to receive, yet, but it's already great assistance.

Question (Petah Tikva Center): (07:29) What's special about the forces of the breaking of the vessels, thanks to which you come to Lishma? You said that because of those forces you come to Lishma, why is it?

M. Laitman: Because in the broken vessels, there are all those pieces that we need to correct. Therefore, I don't think that you can do it in some other place. Meaning, we have to sort out the vessels and see which ones are connected to the light. If the lights and vessels don't have the same tendency towards connection, then we separate them. We don't want to engage in them, to use them. With regards to the vessels, it's not a problem to not use them because it's visible, we can discern that. But with respect to the lights that fell from the vessels, we do need to separate them and then use them.

Student: What is that separation? We separate the vessels from sanctity and not sanctity? What is this action that allows us to rise higher?

M. Laitman: This is what we call, “scrutiny,” and this is done by the scrutiny, by scrutinizing whether these sparks can be in our vessels. Which ones and which ones they can't be in.

Question (Petah Tikva Center): (09:59) One of the things you said now, as well, is that we need to make the separation and place a boundary. How do you correctly place a boundary in this process so it’s not imaginary? We are coming out of a lesson with forces, the nature of the system; our system is to steal from those forces. We need to have a boundary, as I understood, she told them it was an imaginary boundary. And, once you cross the imaginary boundary, you cross the correct boundary. How do we place the right boundary?

M. Laitman: That's something we'll learn, we haven't learned that.

Question (Petah Tikva Center): (10:57) What does it mean to scrutinize a spark?

M. Laitman: To scrutinize, whether it's possible to altogether take out what's left after the shattering and then work with it. The correction of creation, and that's the action.

Student: What is the spark compared to the vessel? If the vessel is the desire, what is the spark there?

M. Laitman: The spark is what we have left from the Kli, from the lights, that is. The sparks remain and that's what we need to keep, to collect. Then, they will become lights; it is a kind of reflected light that we need them to later make the right corrections in the vessels. Okay, that's something we'll still have to learn.

15. RABASH, Article No. 587, "The Upper One Scrutinizes for the Purpose of the Lower One" Twice

Reading: (12:43) The power to work Lishma from the upper one, since the lower one is powerless to begin the work, but only in the form of Lo Lishma [not for Her sake], called “will to receive,” for only the Lo Lishma gives the first moving force of the lower one, for when a person does not find sufficient flavor in corporeal pleasures, he begins to search for spiritual pleasures.

Question (Petah Tikva Center): (14:40) In the beginning, a person receives an awakening from the desire, relative to bestowal, to the good. Then, this gradually disappears, and he begins to develop a feeling toward the truth and the truth pulls him. And here he needs to ask for powers from the Creator, from the upper one. What's the difference between receiving forces from the desire and an awakening called receiving forces from the upper one?

M. Laitman: Already, in a state where a person attains his previous action, there are sparks, Reshimot [recollections] that prepare him. That awaken him towards the next action.

Student: Are those sparks called, “an awakening from the lower one,” or from the upper one?

M. Laitman: What awakens him now.

Student: What awakens him now?

M. Laitman: Yes?

Student: He invested, invested efforts.

M. Laitman: Yes?

Student: The goal appears bigger before him; the friends depict it as bigger.

M. Laitman: Yes.

Student: It feels though that we need new vessels here. It's not the same vessels that extend from the lie or from the feeling but something else.

M. Laitman: Yes?

Student: What if the vessels are going to develop a feeling of truth relative to them? Like how I felt toward the will to receive, is something strong and solid. Now something new from the side of bestowal, desire to bestow.

M. Laitman: Yes.

Student: What is that new vessel we're building that we need to build, that we want to build?

M. Laitman: From the vessel that shines from afar, yes, it has no passion to rise, so to speak. But now, with what awakens, what shines on him, during the descent and along with the descent, the connection with the light that exists outside the broken vessel. He can build from that the right relation to the corrected vessel, to the corrected Reshimot, recollections or records. Then it turns out that he gets closer, he gets closer to the light that he had before. And that's how he passes through this stage.

Student: He's, similarly, drawn to something that was in him before?

M. Laitman: It's not drawn to what he had before, it's only the light that shined before.

Student: These new vessels?

M. Laitman: Yes.

Question (Petah Tikva Center): (19:15) Why is it when a person grows tired of corporeal pleasures and he wants spiritual pleasures, it's called an awakening from below, the lower one?

M. Laitman: Because he received them in a will to receive these vessels. So that he needs to detach from them in a way that it doesn't pull him back.

Student: It's a kind of natural development: A child wants something, a teenager wants something, an adult wants something. And eventually he discovers that there's nothing in corporeal desires, so he finds something spiritual; he doesn't even know what it is.

M. Laitman: No, we also teach him that what awakens now is also in the same direction as it was before, meaning, “in order to bestow.” And “in order to receive” is in a new vessel, in a stronger way. He has to learn from the smaller vessel in him with respect to the bigger vessel. Or to learn from the Reshimot [the record] to study the light.

Student: Then, from this Reshimot, what he learns about the light? He wants something new. He says, I don't have it, only the upper one can give it?

M. Laitman: Yes.

Student: What is it, the desire for spirituality?

M. Laitman: Desire, desire for bestowal.

Question (Petah Tikva Center): (21:30) When a person develops and begins to receive light, it also awakens the Klipot [the shells] to approach this light. And he may have a desire for all kinds of pleasures. Here, he derives pleasure from life, from what's happening around him. What should be his attitude toward the awakening of his desires? How should he work with them when he's more advanced and he begins to feel these two worlds?

M. Laitman: Until he has received the present degree that he asked for, then he doesn't have desires that attract him to reception. And when he received the desire to receive and the light that's in front of him is pushing him to the next degree. Then it means that in between, he can sense it is a great light. But he was already in it in order to bestow, so he continues in order to bestow to the new light. Some words are missing here – I'm not sure how to complete that.

Student: The importance for bestowal, on the one hand, it can remain, meaning the pleasure he can receive, he feels it's happening in the will to receive, doesn't attract him, it simply lets him enjoy it. Before he didn't have that, he had pressure, he had restrictions, suddenly, it starts to open up. But they're not two worlds that must negate each other, he can live in this and in that. Should he do something forcefully in anyone awakening? Or he can continue, on the one hand, to keep his pleasure in a measured way and also engage in bestowal, in parallel?

M. Laitman: That's, basically, the question: Can we enter connection with the present records and to, how to put it, to reject, to kick the old records? It's not records, already, it's lights that were, here, there are still some questions that we're not going to get into that level.

Reader: (25:57) Can a person derive pleasure not from bestowal?

M. Laitman: No, it could be that he's covering the desires for bestowal, and that doesn't prevent him from making an action of bestowal.

Student: He covers the desires for bestowal?

M. Laitman: Yes.

Reader: Can a person bring himself to a state where he does not derive pleasure from reception?

M. Laitman: That he’s completely not enjoying, that's not possible, because it exists in the vessel. But he has to always connect himself to the next vessel, to the next state. So that what he attained doesn't remain in him for the next state, there's a real separation between them. Therefore, he separates from the previous fulfillment and is ready to participate in the next one.

Student: If he stays in the current fulfillment, current state, this is called, “reception in order to receive”?

M. Laitman: If he stays with the present fulfillment, then he has no Kli.

Student: If he goes to the next state, relates to that, does that mean he's working on bestowal?

M. Laitman: Yes.

Student: Why specifically looking at the next deficiency, the next state, is what brings one closer to bestowal?

M. Laitman: That is a deficiency that is not his. It's a deficiency of the upper one that now became revealed, and he wants to fulfill it in order to bestow.

Student: How to discern a deficiency from the upper one and a deficiency where the lower one is in it? How do you notice this difference?

M. Laitman: Well, it's a very clear difference. It's like – I don't know – it's like light that comes from the dawn, and light that is in the middle of the day. It shines through different vessels.

Question (Petah Tikva Center): (29:19) How to recognize the deficiency of the upper one?

M. Laitman: Only by the lower one, if some of his actions can achieve the same deficiency. And then he identifies his deficiency that he says comes to him from the upper one. We call that, “the deficiency of the upper one.”

Student: What actions the lower one takes to help him detect the actions of the upper one?

M. Laitman: The deficiency that, now, he attains his vessel; that he has a desire to receive the light of the next degree. Meaning that his upper one, in his eyes, rises to the degree of bestowal, and he himself remains in the same state.

Student: Which action does the lower one take to bring him to detect the deficiency of the upper one?

M. Laitman: Yes, so he only needs to connect with the upper one, to become incorporated in the upper one.

Student: How does he detect the upper one?

M. Laitman: It’s above him.

Student: It's revealed to him, suddenly, or does he do anything in order for this to be revealed?

M. Laitman: The fact that he was in his degree and now, he became incorporated with the upper one, so he becomes, let's say, like the upper one. And that he rises along with Him to the degree of His light. Meaning, it's in the ability of the created being to be on the lower degree; to be on his own degree; and to be on a higher degree. Now, when he exists on a higher degree, what does he attain there? The vessel, yes, he exists in the vessel. He becomes included in it, yes. And then he also feels the surrounding light of the vessel. And then, in such a way, he acquires the state of the upper one that then shines on him when he goes back down, and it shines on him as a spark.

Student: You divided the abilities of the created being to be in the lower degree, in his degree and, in the upper degree. How can a person be incorporated in the upper degree?

M. Laitman: First of all, wherever he has this opportunity, he does it. Secondly, he generally expects to have this all the time – an opportunity, possibility, and the attraction to rise to that. In any state where a person is, where the vessel is at, he has connection both to the upper one and to the lower one. And he chooses whom to belong to for the sake of correction. Here, there's a question: Is there a state where I think I have an opportunity to rise above but, actually, I am in a state where I have all the data by going downwards?

Student: Can a person incorporate in the upper one all the time or those are special moments to detect?

M. Laitman: No, a person himself identifies them.

Student: How does he recognize those moments? Is that clear to him? Does it simply appear to him or he needs to locate them and make sure they don't slip away?

M. Laitman: No, he can detect them.

Student: What does it mean to incorporate in them? What does it mean to incorporate in the degree of the upper one?

M. Laitman: To incorporate in the degree of the upper one means that I detach my connection with the lower one that's opposite, it hinders me. Then I make out of myself only a desire to bestow. And then I'm included, I become included in the upper one.

Question (Petah Tikva Center): (35:51) We talked about shattering, correction, Reshimot [records], and sparks. What's the connection between the shattering and the records?

M. Laitman: The shattering is the action, and the record is the impression from the action. Not necessarily the action of the shattering, any action. Any action leaves a record.

Student: So, the record from the pre-shattering state, is that called, “sparks”?

M. Laitman: Sparks are that I receive records from the lights that I had.

Student: When it's broken, is that in a state called, “reflected light”?

M. Laitman: No, that's not with respect to the same vessel, already.

Student: What awakens the records?

M. Laitman: The Reshimot are awakened by the vessels themselves; that they descend from the state they were in, to the state they are.

Student: That's in the process from above down?

M. Laitman: That's in the process from below, upwards.

Student: What's the action that the lower one can do to awaken the records and approach the order of correction of the records or to accelerate it?

M. Laitman: The lower one needs to awaken the states it had.

Student: That's a general action? His effort to approach the other, does that awaken the records?

M. Laitman: The lower one that awakens by himself, the actions that he had. By that, he's not making a correction of anything.

Student: How does he correct anything?

M. Laitman: You're talking about what action?

Student: If I understand correctly, there are Reshimot, records from a corrected state. And they are inside the broken vessels, and they begin to awaken them, that’s from above.

M. Laitman: Yes.

Student: What does the lower one do from below? What can it do in order to advance correctly toward the purpose of correction? What does it need to do?

M. Laitman: He makes a scrutiny: Who is he, his screen, and who are the records that awaken. And according to the light that he wants to have, which already exists in him as a higher illumination. He now wants that what awakens in him will be vessels of the same records.

Student: But the lower one doesn't know about the connection between the records. He just does a general action, a general direction.

M. Laitman: Yes.

Student: That's the action of connection that awakens the records?

M. Laitman: You could say that.

Student: Okay, can he work with something specific, or he just works in a general direction?

M. Laitman: For his state, it's a direction.

Question (Petah Tikva Center): (40:48) When we say records from the shattering, it sounds like a feeling of darkness is revealed in a person or is that a feeling of light? When we say there are records that awaken from the shattering, is that breaking apart of the vessel? That's the darkness and that's when a person feels darkness in his life, no pleasures? Or is that a state of seeing the light from afar, and then I'm drawn to it?

M. Laitman: No, it's a record from the shattering.

Student: So, it's a record from the shattering and we receive darkness in our vessel and through this darkness we need to begin to awaken the more primitive state of the light?

M. Laitman: Yes, but there's a distance of a single action, there.

Question (Petah Tikva Center): (41:52) He writes that you must receive the forces of Lishma from the upper one. What determines that the upper one will give the lower one the forces to go, Lishma?

M. Laitman: The desire of the lower one.

Student: Only the desire, there're no specific conditions?

M. Laitman: The upper one is always willing to give the lower one forces to bestow.

Student: Everything depends on the lower one? The upper one gives the forces abundantly or He responds to a certain action of the lower one.

M. Laitman: In that state, everything depends on the lower one.

Student: What can allow all of Bnei Baruch to adhere to the upper one in the coming Congress and receive the forces to go to Lishma?

M. Laitman: To create a collective intention, to make a common intention. That, we're going through various states, here. In order to get to some state, collectively, we have to be incorporated between us. That the upper light will shine on us, will influence us, and bring us to a common state. In it, in that prayer – in that request – we're asking the common light to make an action between us. And an action that can happen in us is the action of connection. So, in such times where we raise the MAN, where we raise the prayer, we raise our request. And the upper one gives to us connection, its state of connection; and here, from the state of connection, we want to ask for collective state. That collective state brings all of the records together, and then we are awarded with the next degree.

Question (Petah Tikva Center): (46:14) Which general state? Bnei Baruch? The world?

M. Laitman: No, no, no. The world, there's no world. Our vessel, our general vessel.

Student: What does it mean? The state of all the Tens? And how is it different than in the general state of Tens, what's the difference between that and my Ten?

M. Laitman: There are no individual Tens in these times.

Student: How to rise to the level of connection, to this level of connection? It's different work than what we're doing.

M. Laitman: We have connected in our individual records, and that now enables us to connect between us, from our records – I would say – to our screens. No, I can't find words, here, I would like to go to Rabash, who also doesn't use the words of the degrees but rather forces. Let's find his words, that will be closer to practicality.

Question (Petah Tikva Center): (48:06) I heard that you said that we must exercise a common intention between us.

M. Laitman: Yes.

Student: Is it correct to say that in order to hold a mutual intention, we need to connect between the friends, the sparks each one has, to something new? Rabash talks about there are many sparks of sanctity, and society only will be able to assemble them. Is that what he means?

M. Laitman: Something like that.

Student: How can a piece of light or record in me, what does it mean to assemble it to a friend's record? What is that connection between these sparks?

M. Laitman: I can't say. This is – we still cannot express this. It's like when you're connecting some big battery, or a charger, to a small battery. So, the big charger, is it going through a plus to a small battery through the entire network. Or the small battery only loads itself, like it weakens the charger.

Student: In the Tens lately, it's felt that we really, really want to get together to a new degree where every action we take will be for the sake of the Creator to come and give Him contentment and that's a new intention we're trying to create between us. When we first try to be in it, when we try to connect, how does that connect to the sparks? It's like we're doing all sorts of actions which are a game, a child's play, really. It's not really real in my inner feeling.

M. Laitman: Very well.

Student: How does that connect the sparks, and does it connect the sparks? Maybe that's the first question.

M. Laitman: This action also connects; there are many actions that we awaken but don't perform. And that also is sufficient to awaken them.

Student: Many years ago, you would use the concept of I bring something, a friend brings something, and we ask the light to weld us together. You would use this visual example of welding. Is that welding an action of connection, is this what we call the connection of the sparks? When I bring a piece, and a friend brings a piece, and a desire is broken, not properly directed, somehow something connects, there?

M. Laitman: Possibly, but it's a very general example.

Question (Petah Tikva Center): (52:23) I heard that when we feel the darkness and when there's a feeling of the Creator who pulls. From here we can ascend to the upper one, that's what I heard from the words. I just want to scrutinize the technique of trying to rise to the upper one and call it, a bestowal. Do we need to try and scrutinize what is the light in the next state, what is the efficiency of the upper one? How can the Ten be more connected? In other words, what do I have to scrutinize, there?

M. Laitman: To become incorporated in the upper one, and from here, you'll be clear on what you need to do.

Question (Petah Tikva Center): (53:30) A question about the Congress: Although friends are coming from all over the world, it's going to be something big, here. Everybody feels it but to a certain degree there's a feeling that the Congress is diluting us. There's a feeling like that; the question is how do we take advantage of the Congress to go even deeper and deeper? Not that this gives us something in the heart but something, in general, and not to go Lishma fully. How to work correctly with the Congress, that's the question, if it's possible?

M. Laitman: No, you want to make the Congress into two levels, and I don't think that's possible. You will definitely at some point find the contrast between them and I'm afraid that we're not going to be able to raise both of them, together.

Student: That's the question, you said there are no Tens in the Congress. And the work, the powerful work, to go inside Lishma is in the Tens.

M. Laitman: Yes?

Student: How do you combine working in the Tens and the Congress? Is it even possible?

M. Laitman: It's possible there because what's missing in such a Congress is the annulment of all the Tens with respect to themselves, and with respect to the collective connection. So, in this point where we connect, out of that we can reveal the degree – the current degree of the Congress, of the Convention.

Student: Is it recommended during the Congress to hold the gatherings of the Ten, to concentrate ourselves? Or is that problematic?

M. Laitman: You see that Rabash, also Baal HaSulam, wherever they speak about connection, they do that specifically through the ascent of the Ten.

Question (Petah Tikva Center): (56:56) We said we have three degrees: upper one, current one, and lower one. And you said a few minutes ago, that in order to incorporate in the upper one, you have to disconnect from the lower one. What is this work of disconnecting from the lower one?

M. Laitman: To come out.

Student: To come out of the lower one in order to incorporate in the upper one. What is the work of coming out of the lower one?

M. Laitman: To disconnect from the lower one means to not receive from the lower one his work, and possibly his goal.

Student: What is the lower one in our work?

M. Laitman: The lower one is the lower one.

Student: I understand to disconnect from the current one, what does it mean to disconnect from the lower one?

M. Laitman: If the state of the lower one is your present state, then you have nothing to detach from. You remain in it.

Student: I am trying to find the difference between the current state and the lower one. I don't understand what is the lower one in the work?

M. Laitman: Yesterday.

Student: I have to disconnect from it?

M. Laitman: Yesterday, meaning the lower one; upper one, meaning, tomorrow.

Reader: You said that you don't find words, and we should use Rabash's words because it's close to the action. So, we thought we would read the full article of Rabash from which we read this excerpt. We read from “The Upper One Scrutinizes for the Purpose of the Lower One.”

M. Laitman: Go ahead.

Reader: We're reading from The Writings of Rabash, “The Upper One Scrutinizes for the Purpose of the Lower One.” We're reading from The Writings of Rabash, Volume 3, Article 587.

Rabash. 587, The Upper One Scrutinizes for the Purpose of the Lower One

Reading: (59:21) The upper one scrutinizes the GE for the purpose of the lower one (because “a prisoner does not free himself”). The upper one makes a Masach [screen] on the MAN of the lower one, meaning the rejecting force, until it is in the form of receiving in order to bestow, and only then is the light gripped in the MAN.

That is, MAN is a desire to receive. This is expressed through prayer, where prayer is regarded as raising MAN, and the answering of the prayer is called MAD, Ohr Yashar [direct light], upper abundance, bestowal. This prayer called MAN requires conditions, meaning that there will be the correction of a Masach in the prayer, namely that his intention will be for the sake of the Creator, called Lishma [for Her sake].

One must receive the power to work Lishma from the upper one, since the lower one is powerless to begin the work, but only in the form of Lo Lishma [not for Her sake], called “will to receive,” for only the Lo Lishma gives the first moving force of the lower one, for when a person does not find sufficient flavor in corporeal pleasures, he begins to search for spiritual pleasures.

It follows that the root of the work of the lower one is the will to receive, and the prayer, called MAN, rises up, and then the upper one corrects this MAN and places on it the power of the Masach, which is a desire to delay the abundance before the lower one knows about himself that his aim is to bestow.

That is, the upper one bestows upon the lower one good taste and pleasure in the desire to bestow, by which the lower one feels His exaltedness. At that time, he begins to understand that it is worthwhile to annul before Him and cancel his existence before Him. Then, he feels that all that there is in reality is only because such is His will, that the Creator wants the lower one to exist, but for himself, he wants to annul his existence. It follows that then, all the vitality he feels is regarded as Lishma and not for himself.

When he feels this, it is considered that he already has the correction of the MAN, and then he is also fit to receive the MAD, as well, for there is no contradiction between them anymore, since the lower one, too, wants the benefit of the upper one and not his own benefit.

It is considered that when the upper one gives the lower one Mochin, he also gives him the clothing of the Mochin, meaning that he gives the lower one the abundance, as well as the power of the Masach, which is the desire to bestow. This is the meaning of “from Lo Lishma, we come to Lishma.”

Question (Petah Tikva Center): (01:04:35) Regarding the sparks and the records, sparks are when a person feels he used to have the power, or he feels the potential of bestowal. But he doesn't have it in practice, but he has some feeling about it. And what covers, what stands between him and this realization is his coarseness; it's like someone else's, it's not his. He feels this quality and everything but what is the MAN, to remove the coarseness from him? Or to let him, give him the power to overcome it?

M. Laitman: MAN is what the person raises, so say, what is that MAN?

Student: A person has a feeling of bestowal, of a pleasure that can be in bestowal, that it's good, it's correct, but he feels he can't do it, it's all theoretical. And again, he wants it, and he feels he can't, and then he can't do it. Is that the MAN that requests to have the ability to do it?

M. Laitman: No, no. First of all, MAN is receiving or bestowing, what is MAN?

Student: MAN is what we read now, it's will to receive.

M. Laitman: Will to receive.

Student: That's what we read, desire to receive pleasure, but from bestowal.

M. Laitman: Is there a difference in receiving pleasure from reception or from bestowal? What's the difference?

Student: Well, what's the difference between the pleasure that comes from reception and the pleasure that comes from bestowal is that the emphasis is not on the pleasure in reception. The emphasis is on the pleasure in bestowal, the pleasure is the by-product, but it's not the main thing. In bestowal, pleasure is for someone else, the main calculation is not for the pleasure I receive. But for my ability to produce pleasure for someone, for something, to do something good.

M. Laitman: Do you all agree with him? I don't see this or that.

Question (Petah Tikva Center): (01:07:44) He writes that MAN is will to receive, but there are conditions. The prayer called MAN requires conditions, so it will have the intention for the Creator called Lishma.

M. Laitman: I didn't hear well, what did you read?

Student: He says in the second paragraph, maybe we should read it all.

Reader: MAN is a desire to receive. This is expressed through prayer, where prayer is regarded as raising MAN, and the answering of the prayer is called MAD, Ohr Yashar [direct light], upper abundance, bestowal. This prayer called MAN requires conditions, meaning that there will be the correction of a Masach in the prayer, namely that his intention will be for the sake of the Creator, called Lishma [for Her sake].

M. Laitman: And then how does it continue?

Student: It's a desire to receive in order to bestow if I understand.

M. Laitman: Go ahead.

Student: No, if we agree with him.

M. Laitman: How does the will to receive in order to bestow manifest on behalf of the lower one?

Student: He calls it a prayer because he is asking for the ability that he lacks.

M. Laitman: What does he rely on when he is asking?

Student: If I understand your question, it is a correct request because it is a request for bestowal.

M. Laitman: There is always request for bestowal but there is much more.

Answer (Petah Tikva Center): (01:10:18) I think he's talking about a process. It begins when a person wants something beyond corporeal pleasures. He doesn't know what it is but he's asking, the connection with the friends. And he realizes it doesn't have to be bestowal, he understands what it is, he wants it, but he doesn't have it. And then from this request – if he only wants that – then he receives, in Rabash words, a correction on the prayer, a correction on the MAN. And together with the correction on the MAN, he receives the opportunity to work with the screen and connect with the upper one. But it's the dialogue, here, of request and answer, request, and answer from the upper one. And it begins with the desire to still awaken for himself, and it ends with the ability to work with the entire desire. So, when he says the MAN is the will to receive, it's not simply the will to receive, it's confusing. It begins from wanting to receive spirituality, even when he doesn't know what it is, and then he receives a correction on the prayer. And he gets a screen to work with it and he begins to work in earnest.

Question (Petah Tikva Center): (01:11:49) If I understood you correctly, you're asking how is it expressed, the desire to bestow. If a created being wants to reach a form of the Creator, to cleave to Him, to come close to Him, he raises a prayer. This is called, a prayer for a screen. To have the intention to do good to the Creator; from here comes the prayer.

Question (Petah Tikva Center): (01:12:32) Can the created being ask for anything besides to receive?

M. Laitman: To not receive.

Student: Can he ask not to receive?

M. Laitman: Then he'll have the strength to be against the upper one, even though the upper one gives him everything, he receives from the side the force to cope with that. To not receive, that's similar to restriction.

Student: Here, it appears as if the created being remains the created being. He asks to receive in order to receive. He doesn't even know what bestowal is, he's asking to receive because he thinks there's something there to receive. Then, the upper one performs a correction upon him and gives him the forces to do an opposite action. Like it writes – giving him the force of the screen to detain the abundance. So, what does the created being do except for wanting to receive?

M. Laitman: What the created being does?

Student: Besides wanting to receive, he doesn't even know what he wants to receive. What else can he do?

M. Laitman: He can ask not to receive.

Student: But here, too, he says this is what the upper one gives – the screen.

M. Laitman: So, it turns out that the created being supposedly tells the upper one,” close your desire towards Me.”

Student: Is that the correct request like that?

M. Laitman: No, it turns out that's what it is, so, he can't ask for that. He can't ask for that because by that he completely cancels the upper one, right? So, what he's asking for, give me as much as You think.

Student: This request: Give me as much as You think. It's like, where is that meeting of the request of the lower one and – I don't know – The MAN and MAD, where do they meet?

M. Laitman: Everything meets in the plea from the lower one.

Answer (Petah Tikva Center): (01:15:30) Maybe the lower one does all it can to do an action in order to bestow to the Creator. But, because I'm a desire to receive, I'm probably not aware that this action is that I'm just the desire to receive. But I do all that I can to perform an action for the Creator, for the others, for someone that's outside of me. And the upper one answers him is that He actually tells him:” You are a piece of the desire to receive, what did you think?,” seemingly. And then the lower one understands that he worked in his desire to receive but he also receives, probably, the force, which is only from the upper. So, it turns out that the lower one puts a screen on his behalf, and then the Creator answers with a screen on His behalf from above. And then, it turns out that there's all this action is so that the lower one will identify that he is, nevertheless, just a desire to receive, and he has no other possibility unless the Creator helps him. Anything like that?

M. Laitman: And that's enough that's the end of the action?

Student: It's not the end of the action but he received the forces now to continue this action. Because he thought he was coming to bestow to the Creator, a great righteous, the greatest of the generation. And he discovers he's the opposite, completely opposite. He is just desired to receive, he identifies his will to receive and understands that he needs correction, so he will need even more of the Creator. Now he can continue this path. But beforehand, he thought that he was ready, you know, in the end, even more work is now revealed to him, seemingly.

M. Laitman: Yes.

Question (Petah Tikva Center): (01:17:23) You said that in the Convention, you can't connect two different degrees. Can you define the degree of the Convention that only the upper one scrutinizes for the sake of the lower one? That He also scrutinizes the vessels of Galgalta ve Eynaim (GE) and also performs the Masach, the screen?

M. Laitman: But it's not the entire action. The action begins in the lower one. And ends in the lower one.

Student: The lower one is in the Convention. What's, how different is the state of the Convention from the state of the individual Tens right now?

M. Laitman: The state of a person when he is alone with the Creator can be connected to the Ten. The state of a person in the Congress could be connected to tens of Tens and that's an intensity.

Student: Can you say that's more connected to the upper one that's scrutinizing for him everything?

M. Laitman: What, I didn't understand?

Student: In such a state where he's incorporated with all these Tens, is it only the upper one that's scrutinizing for the sake of the lower one because the lower one's incorporated, already?

M. Laitman: Correct, yes. When can a person say, “I finished my work, now it's on the upper one.” That's complete devotion.

Answer (Petah Tikva Center): (01:19:32) We probably want to scrutinize what we need to do in the Convention, and it's clear to raise a lack, raise a deficiency is what we work on. From the connection between us, from the great desire to reach adhesion with the Creator and be in Lishma. Here, Rabash explains exactly how to correct this ascent to the Creator, how we correct the deficiency that we're yearning for Him. The question is can we even grasp what he's writing, here, right now? Altogether, let's say from the article, a screen and adhesion to the Creator?

M. Laitman: That's a question, 100%, towards all of our work.

Question (Petah Tikva Center): (01:20:32) In the second paragraph that he writes, and the prayer is called MAN, which raises above. Then the upper one corrects this MAN and gives the force of the screen upon it. The upper one gives the force of the screen. And then the last paragraph he says: then he gives him also the clothing of the Mochin, where he gives the lower one the abundance and the force of the screen. When does the upper one stop doing the screen, and gives the screen to the lower one?

M. Laitman: The upper one doesn't stop His screen. Why, for what? But when the lower one needs to receive from Him a screen, when the lower one made a decision and, supposedly, performed his own actions. And he sees that his actions are empty, so he receives from the upper one a force to fill his actions with light. And then, it turns out that also the upper one does the work of the lower one. Meaning, that by this, the lower one reaches a state that he obligates the upper one to do all of the work, Himself. From the self of the upper one, I mean. That's it, this is where the work ended.

Question (Petah Tikva Center): (01:23:08) In the article, Rabash says, the matter of MAN is the will to receive, and it's expressed through prayer. Prayer is considered MAN, and the answering of the prayer is called MAD. Then later on he says, this prayer, called MAN, requires conditions. Meaning that there will be the correction of a Masach in the prayer, namely that the intention will be for the sake of the Creator, called Lishma. So, it turns out that the MAN is the prayer of the lower one, according to?

M. Laitman: Included in prayer.

Student: But how, in the lower one, does he have the intention to be in Lishma already? After all, the lower one doesn't have the intention in Lishma. He turns to the Creator, asks for help to correct his intention. That's called, raising MAN, no?

M. Laitman: We're speaking about the lower one that connects to the upper one.

Student: With what does the lower one connect to the upper one? What does the lower one come to the upper one with?

M. Laitman: The lower one connects to the upper one only with one thing: Help me reach resemblance with You.

Student: And where does he take the forces to demand such a demand? Where does such a demand come from? From the upper one or from himself?

M. Laitman: No, obviously from the upper one.

Student: So, what causes the upper one to give the lower one such a demand?

M. Laitman: Again, what does he demand from the upper one: Help me be a bestower like You. And on that, the upper one, lowers him from that request until he reaches zero. Afterwards, He raises him to the degree of the request, only on the other line, not on the first line that He lowers the will to receive. But on the other line, that He raises him towards the request to bestow.

Student: So, the upper one kind of completes his request?

M. Laitman: Of course.

Student: But what's that trigger, the drive, for him to bring forth this demand? What moves the Creator?

M. Laitman: All the plea of the lower one is a result of the work of the upper one on him. There wasn't any work of the lower one, and now by giving the lower one this awareness, this ability. So, he supposedly erases it from Himself, the upper one. That's what happens.

Student: It turns out that the lower one, what does he actually do? He raises requests, he raises, raises, raises requests from all kinds. What makes that request? It's like the sperm and the egg. What makes this request something that will move the upper one? Is it a certain request, a quantity? What type of the request?

M. Laitman: He wants to reach it, and he can't, and on that, “I can't,” it's a disconnection. He bursts out with a plea that the upper one must give it to him because that outburst, that's attaining the gap between the upper one and the lower one; between the created being and the Creator.

Student: Even before the Convention, a huge investment from many friends from here, from around the world. How do we create together the common request? Not quantitatively - quantitatively, it's clear, but quantitatively, so that like Rav said, there won't be individual Tens in the Convention, there's a different state of work. Some common lack, some common requests, what does our common request need to be from us all?

M. Laitman: To have a common request.

Student: How do we make it a common request?

M. Laitman: That's something you ought to tell me, you have to put a prayer together. You need to cry that our hearts aren't adhered, yet. That one plea is upon us to do. The rest is the Creator. Well, let's hope that we will find the words.

Question (Petah Tikva Center): (01:30:38) The article starts with the upper one scrutinizes for the sake of, for the purpose of the lower one, the Galgalta ve Eynaim (GE). It seems like as long as a person doesn't have Galgalta ve Eynaim, he doesn't have the feeling of the Creator, he's just in efforts of searching. As much as he tries to build a prayer, there's a feeling that they don't even address it to – I don't have in my heart who to give this prayer to. So, is there a flavor and a taste in this prayer to say who you want this to come to, which you don't have? But the moment we receive the feeling of Galgalta ve Eynaim, so from here it seems like the whole process has already been happening upon us. And only the search for the Galgalta ve Eynaim, until it appears in us, this is what our work is. This is what I understand and also feel.

M. Laitman: Yes.

Student: To add something to the search because this awakens a desire in us for this to reach such a result. The question is whether, well, what can we do so that it will open such that the upper one already completed the scrutinizing of the Galgalta ve Eynaim for us. For us to feel that we want to come to a feeling or to want to come to the upper one and the gap from which we will be able to work? We want to reach this thing for it to appear in us, the Galgalta ve Eynaim?

M. Laitman: We need to understand and to feel, to recognize, to identify, that all our pleas can be completely incorrect – incorrect. How can that be, we're asking to be bestowers, right? We're asking to be connected, yes? We want to change places with the Creator, even, whatever; but all of this is still incorrect. We need to turn to the Creator with one plea: To adhere to Him, to the Creator. These actions, I can ascribe them to my will to receive, to my ego. To my position against some kind of force, something good, something external. How do we change the force of the Creator to a force that just knocks on our heart and asks to enter? Well, we'll talk about it, when is the Congress?

Reader: Next Thursday.

M. Laitman: Next Thursday, so, we're going to work on it.

Question (Petah Tikva Center): (01:35:12) When you talk about prayer, we know that it's not the beautiful words that come out of your mouth. We also know that it's straight-up desire that's in the heart. We know that to build that desire, we got to work at it, we got to try. What little things, this is why I came here now because I want to be in whatever part I can be in this Congress. So, what can we do, what exercise, whatever, can we do to help build that desire? I mean, I know lessons now, I know the meals, I understand all that, and I do what I can. But there's got to be something else that we can do to push that desire to the surface, so the Creator will respond?

M. Laitman: Yes, these are questions that are in all of us. And we're going to try to scrutinize them, to answer them, in these few days we have left until the Congress.