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

Daily Morning Lesson: June 30, 2026

Part 1: Rabash. What There Is No Blessing in That Which Is Counted, Means in the Work. Article No. 31, (1990).

Original lesson date: 06/28/2002

Reader: Beloved friends, in the first part of the lesson we will learn a lesson by the Rav from June 28, 2002. It is based on the article "What 'There Is No Blessing in That Which Is Counted' Means in the Work." You can find it in the writings of Rabash, the second volume, page 2108 in Hebrew. Let's read it in the Ten. We have 40 minutes for that.

Reading: (00:37) What “There Is No Blessing in That Which Is Counted” Means in the Work.

Article No. 31

It is written in The Zohar (Bamidbar, Item 13), “Come and see, they said that there is no blessing of above on something that is counted. But should you say, ‘How were Israel counted? How was ransom taken from them?’ First, they would bless Israel, then count the ransom, and then bless Israel again. Thus, Israel were blessed in the beginning and in the end, and there was no death among them. He asks, ‘Why is there death because of the counting?’ He replies, ‘It is because there is no blessing in counting, and when the blessing is gone, the Sitra Achra [other side] is on him.’”

RASHI brings the reason why He counts Israel. He says, “Out of His fondness for them, He counts them every hour.” This means that RASHI wishes to explain that if we say that there is danger in something that is counted, that there could be death there, why did the Creator say to count Israel and place them in a place of danger? This is why RASHI explains, “Out of His fondness for them, He counts them every hour, despite the danger in it. But for the love that He has for Israel, and for His wish to know their number, He said that He would count Israel.”

Outwardly, it is hard to understand it, meaning to say that since the Creator wants to know their number, He said that they need to be counted through a correction so there will not be a hindrance among them, so He will count them through ransom. We should understand how it is possible to say that because the Creator wishes to know their number, they need to be counted and give the amount of Israel, and then the Creator knows, for otherwise He does not know the number of the children of Israel in advance but needs the creatures to inform Him. Can this be?

Also, we must understand what a blessing is in the work, what a count is in the work, and why it causes death when there is no blessing on the count. And we should also understand why there cannot be a blessing on something that is counted.

It is known that there are two matters in the work of the Creator: 1) the purpose of creation; 2) the correction of creation. The purpose of creation means is that the creatures will receive delight and pleasure, as it is written, “His desire to do good to His creations.” The correction of creation is for the creatures to walk on the path of the Creator, meaning equivalence of form. Therefore, as the Creator gives to His creations, the creatures, too, should give to the Creator. Otherwise, there is disparity of form, and in spirituality, disparity of form causes separation, meaning causes separation from the Life of Lives.

It is written about it in The Zohar (presented in Talmud Eser Sefirot, Part 1, Histaklut Pnimit, Item 17), “Hence, the wicked, in their lives they are called ‘dead,’ since out of their disparity of form—being completely at the other end from their root, where they have nothing in the form of bestowal—they are severed from Him, and are actually dead.” However, it was already said about them in The Zohar, “‘All the grace that they do, they do for themselves,’ meaning that their aim is primarily for themselves and for their own glory.”

In other words, what we ascribe to the Creator, meaning everything that the Creator does, is in a state of wholeness. This means that the Creator wishes for the creatures to receive delight and pleasure, hence He created in them a desire to receive and a great craving to receive pleasure. By this, He is certain that they will want to receive pleasure. But the correction of creation, the Kli [vessel] and the desire that the creatures should make—the desire with which they will be able to receive delight and pleasure—this desire is called “the will to bestow.” Obtaining that desire happens gradually because the lower one does not have the strength to go against the will of the upper one—the will to receive for oneself that the Creator created.

Thus, we see that there are two kinds of Kelim [vessels]:

1. Vessels of reception. However, a correction is placed on them, meaning that on the vessels of reception there is the opposite intention from the Kli. In other words, a person is actually receiving, but in the intention, he is now giving. It follows that the aim is the very opposite of the act, and the light that is received in those Kelim is now called “receiving in order to bestow.”The name of this light is Hochma [wisdom], and this is the light of the purpose of creation.

Also, it is sometimes referred to as “mitigation of the Dinim [judgments].” That is, there were Dinim on the vessel of reception, meaning that there was a Din [judgment] that it is forbidden to use this Kli because it creates disparity of form and separation, and now it has been mitigated. And what is the mitigation? It is placing on the Kli the intention called “in order to bestow.”

This means that before one places the aim to bestow on the will to receive, that desire caused him bitterness. Anything spiritual that he wanted to touch tasted bitter because there were Tzimtzum [restriction] and concealment on the will to receive for himself, so it was impossible to taste a good flavor in spirituality. In other words, anything holy felt remote, inaccessible, and impossible for the will to receive to enjoy. This is called “bitter.”

However, if he places the aim to bestow over this desire, he sees and feels that there is sweetness in everything in holiness. But in matters that do not belong to holiness, he must turn away from them, meaning that he cannot tolerate them.

It follows that after he corrects himself so he can now aim in order to bestow, we should discern a light and a Kli here, which consists of Aviut [thickness] and Masach [screen]. The Aviut is called Dinim, where there are Tzimtzum and concealment, and the light does not shine there. This is why Aviut is called “darkness.”

In other words, wanting to receive for himself is called “being Av [thick],” and wanting to bestow is called Zach [pure/clean/immaculate]. Afterwards, when he places the will to bestow over this Av, the Din is mitigated and what was previously dark becomes a place where the light shines in the Kli. This is called “mitigation of the Dinim.”

2) We should also note that there are vessels of bestowal in a person, things that a person gives to his friend so his friend will enjoy. The giving itself is called “bestowal.” A person who is Zach is one who tries to make people happy, to make them feel good. On these Kelim, it cannot be said that there is Din in these actions, meaning that there is a judgment that prohibits using Kelim that wish to bestow.

However, here, too, there is a matter of intention, meaning whether he is sincere. That is, when he gives, is his aim that others will enjoy it without a care for himself, for he cares only about others? This quality is called “bestowing in order to bestow,” when the act and the aim are both in order to bestow.

Sometimes, everything he does is for the good of others, but the aim is to obtain respect or similar things. It is as The Zohar writes about the wicked, that all the good that they do, they do for their own benefit, “All the good that they do, they do for themselves.” And here, there is no Din from the perspective of the Kli, meaning no deficiency. In other words, in terms of the act, there is nothing to correct.

However, in the intention there needs to be a correction. That is, from the perspective of the aim, there is no difference whether the act is bestowal or the act is reception. Both actions need correction so the aim, too, will be in order to bestow.

This is so because the work is primarily in the heart. That is, a person should reach the degree of love of the Creator, as it is written, “And you shall love the Lord your God with all your heart and with all your soul.” Everything we do in Torah and Mitzvot [commandments] is to correct the heart.

It is written about it (“Introduction to the Book, Panim Meirot uMasbirot,” Item 10), “Come and see the words of the sage, Rabbi Abraham ibn Ezra ... ‘Know that all the Mitzvot that are written in the Torah or the conventions that the fathers have established ... are all in order to correct the heart, ‘For the Lord searches all hearts.’”

With the above said, we can generally detect the two matters—the purpose of creation, to do good to His creations; this light is called Hochma, and “seeing,” which means that he sees what he has in his hand, meaning he can already count how much he has obtained, since the purpose of creation is to do good, and then one should feel and attain what he has in his hand.

For example, let us say that there are two brothers, one of whom is rich and lives in the United States, and the other is poor and lives in Israel. The rich brother deposits a million dollars in the bank under the name of the poor brother. However, he did not let the poor brother know about it, nor did the bank inform the poor brother that he has money in his name. So this brother remains poor because he does not know about it.

It is the same here with the purpose of creation to do good to His creations. If they do not know and do not feel the delight and pleasure, what benefit is it? This is why this light is called Hochma [wisdom] and “seeing,” and is named “light of Panim [face/anterior],” as in, “A man’s wisdom illuminates his face.”

In the work, this is called “something that is counted,” meaning something that is received in the vessels of reception. This means that if he receives it, he will see what he has received and will be able to count what he has.

It is also called “a gift.” Usually, when someone gives his friend a gift, he wants his friend to count and appreciate the value of the present for the simple reason that he gives the present to his friend because he wants to show his love for him. According to the value of the gift, a person can appreciate the measure of the love. It follows that if one does not look at the gift, to see the greatness of the gift, he blemishes the measure of the love.

Therefore, when a person receives a gift, if he does not see or does not try to see the importance of the gift, he blemishes the measure of love that the giver wants to show by it. For instance, our sages said, “Buy yourself a friend.” And that person wants to buy his friend by sending him gifts. If that person does not see or appreciate the greatness and importance of the gift that he receives from him, how can he come to a state of “Buy yourself a friend”? It follows that with the gift, one should count and measure what he has received from his friend.

Therefore, if the creatures cannot count and measure what the Creator gives them, then the purpose of the Creator does not reach a state where the creatures attain that He created creation with the aim to do good to His creations.

This is called “light of Hochma,” and this light is received in the vessels of reception. However, one must also use it with the correction that was placed on the vessels of reception, called “receiving in order to bestow.” This means that one should put an aim to bestow on the vessel of reception. And if he does not place the aim to bestow, he becomes separated from the Life of Lives, since disparity of form causes separation. Thus, by becoming a receiver, it causes him spiritual death, as was said above, “The wicked, in their lives they are called ‘dead.’”

However, the light that is received in the vessels of bestowal is called “light of Hassadim [mercy].” Hesed [mercy/grace] means that he is giving, like a person who performs an act of mercy or grace toward his friend. This is called “covered Hassadim,” meaning that the Hassadim—what he receives in vessels of bestowal, meaning what he gives—the light has the same value as the Kli.

In other words, it is known that there is charity and there is a gift. With a gift, we explained above that a person must see what he received and not simply receive a gift from his friend. If a person says, “It doesn’t matter what he gave me,” he is blemishing his friend’s gift. Thus, the purpose for which he sent him the gift is not realized. The gift was meant to buy him a friend, as was said above, “Buy yourself a friend,” but if he does not see the importance of the gift, he cannot buy him as a friend. Hence, he must count and measure the gift.

But when a person sends charity to his friend, the giver should try—if he truly wants to give charity—for the receiver of the charity not to know who sent him the charity. And the receiver of the charity will also be very happy if he knew that the giver of the charity did not know to whom he gave.

Similarly, sometimes people collect money for an important person and they do not want the receiver of the charity to be ashamed. Those who collect the money say, “We are collecting for someone anonymously.” Thus, with charity, when neither knows—the giver or the receiver—it is considered true charity, and there is no unpleasantness on the part of the receiver of the charity.

It follows that in Hesed, we speak from the perspective of the giver, meaning the lower one. At that time, a person is in a state where he acts above reason, meaning he gives but does not know to whom he gives, but he believes that everything he gives goes to its purpose. This is called “charity in concealment.”

Charity is considered Hassadim, that he gives. That is, we speak of a time when a person is working with the vessels of bestowal, meaning we are only speaking of a person who is bestowing upon the Creator. This is called “a blessing,” like a person blessing another, speaking to him in a favorable manner, meaning blesses [greets] him. He does not actually give him, but it is still considered that he blesses him verbally. This is already regarded as a blessing in the heart. In other words, what he cannot give in actual fact, he gives with the heart, and he shows him verbally what is in his heart.

It follows that blessing means giving, bestowal. That is, at that time, he engages in vessels of bestowal. This means that a blessing is when he wants his friend to have more than he can actually give. Hence, when a person engages in bestowal, he wants to give contentment to his Maker, so he says to the Creator, “More than the good deeds that I can give You, I bless You that I will be able to give You more than good deeds.” In other words, one should always bless the Creator, which means that he wants to be able to give more contentment to the Creator than he is actually giving Him.

This is why there is no issue of counting on a blessing, since vessels of bestowal are called “charity,” and charity should be giving in concealment, meaning that the giver does not know to whom he is giving and the receiver does not know from whom he is receiving. Thus, there is no issue of counting here, for counting brings the excitement and a bond of love, as is said regarding a gift. With the gift, our sages said, it is completely the opposite: “He who gives a present to his friend must let him know.” This is so because the result of the gift should be love, which connects the two, unlike charity, where he must be entirely to bestow. This means that in charity, it is best if one does not know the other, making counting irrelevant.

Therefore, when speaking in the work, charity means vessels of bestowal, when the Kli wishes to do Hesed, and the light that is poured into the Kli is called “light of Hassadim.” This is called “the correction of creation,” when everything is in order to bestow.

But the purpose of creation is for the Kelim to receive delight and pleasure, and here they must certainly see what they are receiving because one speaks about the purpose of creation, that it is good and to do good, according to what he receives. If he cannot count what he received, it means that he still did not receive in a way that the delight and pleasure are felt in him. Thus, he still cannot say that now he sees that he received from the Creator only delight and pleasure. This is why light of Hochma—the purpose of creation—is also called “seeing,” since the purpose of creation is considered seeing.

But it is to the contrary with the correction of creation. It is called “covered Hassadim,” meaning that he still does not see everything that he is receiving and it is still covered from him. In the work, it is called “desiring mercy [Hesed],” meaning only to bestow. It is of no interest to him if he is receiving anything from above. It is considered that he is content with his share, meaning that he is happy that he can do something in the work of the Creator.

In other words, he is content with his share of being able to say that he is doing something that is not for the needs of his material body, as our sages said, “He who walks and does not do, the reward for walking is in his hand” (Avot, Chapter 5:14).

The interpreters explain, “The reward for walking is in his hand.” Even though he is not doing, he still has the reward of walking, for even going to the seminary is a Mitzva [commandment/good deed] in itself, since there he is in an atmosphere of Torah. It follows that it should be noted if a person engages in vessels of bestowal—called Hesed, where there is no issue of counting because he wants to work in charity—it is regarded as “the correction of creation.”

With the above said, we will understand what we asked, why they said, “Out of His fondness for them, He counts them every hour.” We asked, If the Creator wants to know the number of Israel, does He have to wait until Israel count and then submit the sum to the Creator, and only then He will know Israel’s number?

Indeed, “Out of His fondness” means that He sees that they are doing everything in order to bestow. This means that they have already made the correction of creation, and this is why He wants to give them the purpose of creation, which is light of Hochma, called “light of seeing.” In other words, they should already be counting what they have because this light is received in vessels of reception.

However, they should receive it in order to bestow, and according to the rule that the act follows the aim, while one is engaged in acts of reception of pleasure, the act of reception might cause the aim not to be in order to bestow but in order to receive. And reception for oneself causes separation from the Life of Lives, which is considered death, as it is written, “The wicked, in their lives they are called ‘dead.’”

It was written, “Why does death increase because of the counting?” The answer is that since something that is counted is called “light of Hochma,” which is received in vessels of reception, the act might govern the aim and he will not be able to aim in order to bestow. Thus, naturally, it will be death.

And it was written, “He replies, ‘It is because there is no blessing in counting, and when the blessing is gone, the Sitra Achra is on him.’” In other words, there is the matter of the middle line, when Hochma shines in the vessels of reception, which is called “left.” They need correction so that one is not drawn after the act of reception. In that state, the light of Hassadim—which works with the vessels of bestowal—must be drawn, and we have said above that acts of bestowal affect the thought to be like the act.

This is the keeping over the light of Hochma that is received in the Kelim of the left line, which requires correction. However, one cannot be rewarded with the light of Hochma before one has been rewarded with the degree of Lishma, meaning that everything one does is Lishma. In other words, the order of the work is that first, one is rewarded with Katnut [smallness/infancy], considered that he can only aim the vessels of bestowal to be in order to bestow. Afterward, one is rewarded with Gadlut [greatness/adulthood], which means that he can aim in order to bestow in vessels of reception, too, where the light of Hochma shines—the light of the purpose of creation.

It follows that before one is rewarded with the light in the count, one must be rewarded with the light of Hassadim, called “blessing,” meaning that he blesses the Creator and does not want to receive anything from Him. Instead, he is all about bestowal and does not want to receive anything for himself. Afterward, he is rewarded with the light of Hochma, which is a light of counting. This means that this light comes in vessels of reception, at which time the light in the counting requires keeping so he will not be drawn after the act. Because it is an act of reception, a light of blessing must be drawn once more, meaning light of Hassadim, which is the keeping.

Now we can interpret what we asked:

1) Did the Creator want to know the number of the children of Israel, and this is why He wished to count the children of Israel, so that the people of Israel would tell Him the number, and the Creator did not know by Himself? The answer is that since He loves them, He wanted the people of Israel to know their number. In other words, the Creator wants them to obtain the light of Hochma. It follows that He wants to know, that they will know and attain the light that is in counting, meaning that they themselves will count and see what they have attained, for this is called “the light of seeing,” which comes to the vessels of reception. He does not need to know for Himself, but so that the people of Israel will know.

2) Why is there death where there is no blessing? The answer is that something that is counted is light of Hochma, which comes into vessels of reception. When using vessels of reception, one might be drawn after the act of reception and thus be separated from the Life of Lives. This is called “death,” and this is why keeping is required. The keeping is the blessing, meaning extension of light of Hassadim, which is an act of bestowal that keeps the act of reception from straying from the aim to bestow.

3) Why is there a need for a blessing before and after? The order of the work begins with a need to achieve Lishma [for Her sake]. Our sages said about it, “He who learns Torah Lishma, the secrets of Torah are revealed to him.” Also, Lishma means that all his actions are in order to bestow, which is called a “blessing.” When he gives, this is the meaning of a blessing, meaning oral blessing. That is, since he cannot add in action, he tries to give a blessing with the mouth, which indicates that what he is giving is with all his heart. This is called “light of Hassadim.”

Thus, the order is as follows:

1) A blessing before, which is called “right line,” Hesed.

2) He is rewarded with the secrets of Torah, called Hochma [wisdom], which is a gift, as it is known that Torah is called “a gift” that is received in vessels of reception. For this reason, it is called “a count.” In other words, he looks at what he received so as to know he should thank Him.

This is called “left line,” since here is a place where he can come into death, called “separation,” such as there was in the death of the seven kings in the world of Nekudim. For this reason, there is a need to extend Hassadim, and these Hassadim are the keeping so there will not be death in them, meaning separation from the Life of Lives.

This is why it is written that there is a need for a blessing at the end. It follows that Israel were blessed in the beginning and in the end, and there was no death in them.

In general, this is called “correction of lines,” which are called “correction of the world,” since by that the world exists.

4) What is a blessing in the work? It is light of Hassadim, when a person is in a state of giving.

5) What is counting in the work? It is the light that comes in vessels of reception. At that time, one needs to see what he has received and count them. This is considered “a gift.”

6) Why is there no blessing in something that is counted? Something that is counted means the light and abundance that come into vessels of reception, and blessing is the abundance that comes into vessels of bestowal, and they are opposites.

In The Zohar, it is considered that the two lines are in dispute, since the right line, called Hesed, is only to bestow and does not wish to use the vessels of reception; but the left line is the opposite—it wishes to use specifically the vessels of reception, since it says, “But the purpose of creation is to receive!” However, there should be a correction to be in order to bestow. For this reason, afterward comes the middle line, which makes peace between them. This is why there is a need for a blessing in the beginning, and a blessing at the end. 

Reader: Let's go to a lesson from June 28, 2002. 

M. Laitman: (38:27) The article is in the first volume, the first article from the portion of Bamidbar [in the desert], 'What There Is No Blessing in Something That Is Counted, Means in the Work. 

We have the Creator and the created being, and in order to allow the created being to be independent and reach the degree of the Creator by himself, the Creator must hide Himself and give the created being all the possibilities in his individual work. If the created being will not perform the whole process alone, out of self-labor, he will not acquire the vessels in which he can feel wholeness and eternity, the good and pleasure that exist in the goal. 

Therefore, a person must from the root of his soul to incarnate all the way down to this world, the lowest degree, where everything is concealed. And even though he does exist also in connection with the Creator at the end of correction and in the best possible state, to begin with. 

However, what happens is that this state is hidden from him as Rabash writes here, that a person doesn't feel that someone has deposited into his bank account a lot of money, and he feels himself as poor. This is how we feel ourselves now, because we don't see where we are. Our senses don't feel our state. It is as though a person lacks some sense, seeing or hearing, so he does not perceive reality. 

Likewise, we do not perceive the reality where we are, because the Creator is hidden from us intentionally behind 6,000 screens or 125 screens, it doesn't matter how you count it. A person now, instead of the Creator hiding Himself from the person in order to allow the person to do independent work, if the person goes and hides himself from the Creator - meaning hiding his will to receive through the screen, from the light, so that he will not be affected by the pleasures, but to be influenced only by the purpose of creation. Then to the extent that a person succeeds in making a screen on himself which hides his will to receive, the Creator lowers from Himself a screen that hides Him. Then it turns out that the person acquires more and more screens on himself, and the Creator accordingly opens, and opens, and opens Himself. This is called the matter of the degrees. 

As much as a person has placed screens on himself, this is considered on how many degrees he has ascended, he came closer to the Creator. And in this process where the person discovers the Creator in a complete, full manner, so in this process, there is a change of relations between them. 

One time the Creator is hidden, one time the person is hidden, one time both of them are concealed from each other, one time both of them are revealed to each other. These changes of states all together build in the person's vessels, so that when he reaches the last degree then he receives the possibility to be truly, completely like the Creator.

M. Laitman: (42:39) This is as it is written, Return, O Israel, to the Lord your God. And his vessels are corrected gradually. First, he acquires a screen only over a light of Hassadim, which means only to bestow in order to bestow, and the Creator already opens Himself up. But this is still not enough, a person should also receive in order to bestow. 

This means not only to see the Creator but to be like Him. In order to see the Creator it is enough to be delighted in mercy. But after that, besides seeing, we also need to be like the Creator, according to equivalence of form, according to equivalence of action. The Creator bestows, and a person can also bestow by receiving in order to bestow. Then he begins to be, besides delighted in mercy, he also starts to use the vessels of reception. And the vessels of reception, to begin with, are not in the possession of the person. We develop over thousands of incarnations by receiving pleasures of this world: first beastly pleasures, later on human pleasures. 

Beastly pleasures are pleasures from food, rest, sex, home, where even if a person was by himself, according to his nature, he would yearn for that. Human pleasures are pleasures that society brings the person, both the deficiencies towards them and also the pleasures. This is money, honor, knowledge. If a person was by himself, he wouldn't need that. Those deficiencies would not awaken in him; much rather they awaken because there are many other people around him. 

So by connecting with each other, such relations are born that they increase the will to receive for money, honor, and knowledge so a person also chases, to obtain such pleasures. After that the point in the heart starts to awaken. This is a desire that is completely unrelated to this world. And in this desire, which already belongs to the soul, not to the body. All of the desires of this world are called bodily desires, but the point in the heart that is already a soul, the beginning of the soul. So that even if a person dies, he no longer belongs or is relevant to the beastly pleasures or the social human pleasures. But the pleasures that pertain to the point in the heart, and everything he will acquire in this point that remains in him for eternity, because that already belongs to the spiritual world, to the eternal world, to spirituality. 

A point in the heart can be enlarged only through the light, as we learn that the light builds the vessel. It corrects the vessel, it fills the vessel, the light does everything. A person here only needs to perform some external tactics: how to draw the light, to give it an opportunity to bestow faster, stronger, so as to grow in this point and make a Partzuf from it, and then this Partzuf will be called a soul, Neshama. 

When a person grows his spiritual Partzuf, he acquires vessels of bestowal and vessels of reception. The vessels of bestowal are called Israel. Israel, because they all yearn for connection with the Creator. The vessels of reception are called the nations of the world- the Gentiles. Where a person, after he acquires the vessels of Israel in order to advance, he must take vessels from the nations of the world and bind them to the vessels of Israel — to bind the AHP to Galgalta ve Eynaim and correct it. This is the way. 

This means to go and correct the vessels of bestowal and then the vessels of reception in every degree. Again, vessels of bestowal on a higher degree and the vessels of reception in it, and so forth. That is, a person always has changes of states, changes in the works he has to do, and a different attitude to their corrections. And if in the vessels of bestowal it's irrelevant to count, but rather just bestow, in the vessels of reception, as Rabash also writes here even in the title, it is relevant to count. 

A person should know what exactly he's receiving, to what extent, in what form, and his reception should be in the vessels of reception. Meaning it's something that follows exactly the coarseness of the screen and the counting, the calculation. 

Question (Petah Tikva Center): (49:12) He writes here that everything, every action at this stage that we do, is an action in order to receive for ourselves. That's how our will to receive works. And it doesn't matter if this action is seemingly toward bestowal or really an action of reception, either way the intention is in order to receive.

M. Laitman: We can work to receive in order to receive, or to bestow in order to receive, and both of them. Because they are in order to receive, they are called “this world.” This means that this is the kind of work we do. It's how we relate to the pleasures, which is for ourselves and this is called “this world.” 

Now, when we can work to bestow in order to bestow, and to receive in order to bestow, this relation to the pleasures that I work with, that I'm actually constantly in reception of pleasures, my attitude towards them is called “the next world,” or spirituality. The transition between in order to receive to in order to bestow is called the Machsom [barrier]. So our attitude to what we have before us determines in what world we are now.  What are you asking about that?

Student: I'm asking, Malchut of Ein Sof, the will to receive, in the beginning she made a restriction. She couldn't tolerate it, she made a restriction. She saw it's bad to restrict, then she started to work gradually to bestow. Why don't we do it like yogis do today? We enter into some shell, we cancel all the actions, at least we won't do anything in order to receive, and then gradually we'll begin to work in order to bestow. 

M. Laitman: You're asking the following; why won't we make it so that we won't receive anything from this world, but only a little bit of bread and water, maybe, that's it. What about the rest? 

Student: And then gradually we'll begin to do only what we can in order to bestow. We'll make a calculation. 

M. Laitman: (51:30) And with the rest of it we will make a restriction. It's like a restriction. Let's say, whatever my body requires I'll give it the minimum required to live, right? Or maybe even like yogis even breathe as little as possible, eat as little as possible, everything should be less, ok?

I'm not making fun of it, right? I'm trying to relate to it seriously. And then it's not considered that I'm even receiving anything. You’re saying, because it's really just in order to sustain the body. And we will check beyond that what I relate to, what I'm going to even connect to in this world, it should all be only in order to bestow, right? It makes sense. And indeed, this is how all of the religions are built, and all of the methods besides Kabbalah, because it really makes sense that a person thinks this way. And according to our mind, it's acceptable. 

Actually, it is a method of Kabbalah that does not sound rational. This is why the whole world is against it, because it is truly the opposite to all of these methods. Also, according to our mind, we can't understand it. What does it mean? 

Well, first of all as I explained before, the beastly pleasures and the human pleasures — let's not call it beastly, that's not nice. Let's call it bodily. The bodily pleasures and the human pleasures in the wisdom of Kabbalah, they're not even considered, they're not called pleasures. It simply means that if you have something in this world, the wisdom of Kabbalah does not even relate to it. The wisdom of Kabbalah itself, because the wisdom of Kabbalah starts beyond the barrier with respect to only spiritual pleasures. 

The spiritual pleasure means the appearance of the Creator or light so the way that I feel the light, in order to receive or in order to bestow. This determines if I am in the Klipa- in the shell, or in Kedusha- holiness. 

Whereas with respect to the pleasures of this world, it's completely irrelevant, because we want to determine it not according to the size, the magnitude of the pleasures, but according to how I relate to them, my attitude. This means that, let's say, yesterday I fasted. The day before I spent in restaurants from morning to night.

What is the difference between them? It could be that yesterday I fasted in order to gain some reward in this world or in the next world for myself, right? And the day before, when I was in restaurants, the main thing for me was not these restaurants, but along with that all kinds of thoughts and studies and speaking about spirituality, and I was truly in that. And it could be that along with this food, the king's delicacies that I ate I was in order to bestow, in completely different thoughts. Meaning, it wasn't about the food. You can't measure, according to what the person receives, the way that he relates to things. That's one thing. 

Second, who told you that receiving what the body says is not good? Should we relate to this as to pleasures through which we can receive or bestow to the Creator? All of the work is in the thought. So why do I care what exactly I'm eating? 

Question (Petah Tikva Center): (55:53) If I will restrict everything now, I'll be able to start working with it bit by bit. 

M. Laitman: Meaning, you restrict yourself, and then only according to how much you can aim in order to bestow, you take a little bit of salads, and then some fish and chicken, meat, and so on and so forth. Right? Good. 

Now, who told you that you need to work on those pleasures? On the pleasure of fish, and meat, and salad, and so on, and so forth. Is that the purpose of creation, for you to work on them in order to receive and then in order to bestow? No. 

We are speaking of spiritual pleasures, you understand? Why is our time now called the time of preparation? Because we're only preparing ourselves for receiving, for working with the lights, and the lights don't belong to physical pleasures. Meaning, all the pleasures that we speak of in the wisdom of Kabbalah are felt only in the point of the heart that begins to develop and to feel the Creator. 

And relative to the Creator, you can say that either you treat Him like the source of all pleasures in a demanding way, or you treat Him like someone to whom you can return what you receive from Him. It's only toward the Creator. There's nothing outside of me and Him. Nothing else exists in the world. 

So the wisdom of Kabbalah speaks only about the connection between us. And what my beast, my body wants, it's not even taken into consideration. If I'm going to establish a connection between me and Him, then — even in the Gemara they give an example. 

A person used to be rich, and the people would walk before him and around him, an entourage of sorts, and when he was passing through the streets the people would run ahead of him. And then if he became broke, let's say, and now you have to provide him with necessities and a piece of bread, some water and so on, then for him, the Gemara says, because he is accustomed to it, you need to hire people, to pay them to run before him. This is the meaning of giving him something that's necessary for him. 

This is the same for you as, I don't know a special dish your mom cooks, right? What are they trying to tell us? That we don't need to relate to things according to the weight of things, of how much you eat. This is a beautiful dish, or this is some moldy bread that's inadequate for consumption, right? So, we have to relate only to the attitude. That's what's called necessity for him. Then, for him, they need to have people running before him. 

So, meaning, a person doesn't need to relate to what his body demands. What does it mean not to relate? To give it what it demands, simply in such a way that allows him to live with thoughts toward the goal. And that's it. And we see, according to all those methods that you mentioned, especially Eastern methods, there's something of that in all religions, right? To be a monk in some way. But a monk has to bring a sacrifice. It's not simple. It's a special action. You need to study it separately. But we see that in all those methods, a person doesn't reach eternity and wholeness. What does it give him? It gives him a feeling that he needs nothing. And in truth, he doesn't even need the Creator. Even a small thing that he receives from the Creator for his beast, right? As if, what else is there, right? 

You're going to disconnect from that as well. By that, you put the will to receive to death. And indeed, you feel yourself free, belonging to nothing good, right? Because you disconnected yourself from demanding anything, from wanting anything. You're outside of your vessels. You feel like an angel. And that prevents you from advancing, because you can only advance by growing one's vessels. 

Meaning, in addition to the vessels that I have, I'm going to expand also the vessels of the soul, and I work on those. And I don't work on the body. And if I'm accustomed to receive something from the body, then I have to provide it in such a way that my thoughts about spirituality will remain undisturbed as I do this work. That's it. 

Student: But you know, Kabbalists — 

M. Laitman: (01:02:15) I saw many Kabbalists, let's say, according to the history who suffered, and some lived a very good life, they were rich. And others worked very simple jobs. Some worked in trades, and others were big business people. You understand? One thing does not belong to the other. To such an extent that The ARI, for example he was a merchant. The holy ARI was a merchant. How can you have even the mind to be a merchant together with the wisdom of Kabbalah? Well, you know, my teacher, he was working with iron and construction. He was a clerk- all kinds of odd jobs. But really, there were those who were, you know, doctors. It doesn't matter. There were all kinds of traits and also different types of lifestyles. 

I saw Rabash, how he, you know he would tell me how he used to live in Jerusalem 67 years ago. When people would go home or go to school, they had barely a piece of bread. And the last few years of his life that I saw, or, you know, even before that, he had everything. He wouldn't spare any pleasure, really.

Question (Petah Tikva Center): (01:03:49) So why did they say also that you should eat bread with salt and drink a little water? 

M. Laitman: A piece of bread with salt, you should eat, and you should drink a measured amount of water, sleep on the ground, and engage in the Torah, and then you'll be happy. It's good for you in this world and also in the next world. He writes about it in the introduction to The Study of the Ten Sefirot, and you'll learn that this thing can be taken as a correction. 

If you relate to this as a correction directly meaning face to face, meaning only on the condition that you are capable of it, then you put the will to receive to death through this work. You put it to death to such an extent that you engage only in the point in the heart. 

And he writes that these things for us no longer work. That's why the sages of the Mishnah — you know when the Mishnah was? That's over 3,000 years ago. The sages of the Mishnah, not the Gemara, they already made spiritual corrections in the spiritual world. As they wrote, that the light in it reforms. 

There is no other action that can correct you- your vessels, or your intentions can advance you, to bring you closer to the goal but the light. You see what he writes in the introduction to “The Study of the Ten Sefirot,” item 11? However, we find and see in the words of the sages of the Talmud that they made — it says Talmud, but I think that Rabash wrote that it's even the sages of the Mishnah — they made the path of Torah easier for us than the sages of the Mishnah. This is because they said one should always practice the Torah and Mitzvot, even Lo Lishma, and from Lo Lishma he will come to Lishma, since the light in it reforms him. Thus, they have provided us with a new means instead of the penance presented in the above-mentioned Mishnah, Avot: the “light in the Torah.” It bears sufficient power to reform one and bring him to practice Torah and Mitzvot Lishma. They did not mention penance here, but only that engagement in Torah and Mitzvot alone provides one with that light that reforms, so one may engage in Torah and Mitzvot in order to bring contentment to his Maker and not at all for his own pleasure. And this is called Lishma. 

Meaning, we need to do all these actions. This is called Torah and Mitzvot, Torah and commandments. To do all the actions in order to summon the surrounding light to correct us. There's no other scheme that you can employ here. Now, together with that, you need to live. It doesn't matter how you live. What matters is where your intention is. If you're engaged in that, you can live in a palace and you can live in a barrel outside - it doesn't matter whatsoever. 

Also, several thousand years ago when people lived in caves, and in this incarnation when people live in apartments, and what we used to eat back then and what we eat today, it simply makes no difference. What's important is where you are with your mind, with your head. And what you ate yesterday or didn't eat, or less or more, you did not change the light by that. 

Give the beast what it demands, and each and every incarnation has different conditions, and it really is not important. And it's not just about food. It's about all other things as well, even about more beastly things, and also things that are seemingly more spiritual. It doesn't matter. 

What's important is where is your mind, your intention. Don't look at the actions of your body. "I need to bathe myself three times a day." You'll say, "Oh, it's exaggerated, you know, three times a week," you know, and you don't bathe, but you go to the ritual bath, the Mikveh, before the Sabbath, as it's customary, but you know, or maybe both, or it doesn't matter. Whatever you say, there's nothing to do with it. A person only has to tie to his head, to his heart. 

He has to tie himself to the surrounding light, meaning constantly to scrutinize: is the action that I'm doing a spiritual action, internal action, or it can be a physical action it doesn't matter. Are those actions working to eventually grow the surrounding light that comes to me? That's it. That's the A and the Z. That's it. There's no more. And not only now, throughout all the degrees, think only about that. Together with that, you know, whatever belongs to the body.

Question (Petah Tikva Center): (01:08:49) So if there are two corporeal actions that are equal in terms of satisfying the needs, but one causes pleasure and the other one does not, so should we choose…

M. Laitman: I don't know what causes pleasure? 

Student: I'm talking about corporeal pleasure. So it's basically pleasure, so should we choose specifically the one that does not give corporeal pleasures, you know, so as not to hinder the intention? 

M. Laitman: I don't get it. 

Student: If there are two kinds of food which are nutritionally equivalent, but one causes corporeal pleasure, it's tasty, and the other one is not tasty. 

M. Laitman: Why do I have to run away from a pleasure that I'm permitted to have? I don't understand. There are a few good dishes before me. No, I'm going to take them, I'm going to mash them up, make them into something disgusting, force-feed myself only to give my body a few calories, and that's it, right? Why? I don't get it. The pleasure is permissible. You cannot correct yourself by not eating or not getting pleasure from eating. It will be corrected by the intention in your head- by drawing a reforming light the surrounding light will acquire a more accurate direction toward the goal. 

Then these pleasures, I don't know, you add them to it. Stop dealing with beastly existence. Don't think about it. Why is it so difficult? I don't understand. You feel like eating good, just eat.

Student: Because the corporeal pleasure stops here. 

M. Laitman: What does it stop you? It doesn't stop you. If you think that you're going to be more holy through that, it will stop you. You'll start now being like an angel. You eat like this, you know, little things, things that are tasteless, scentless. God forbid you should give yourself some pleasure, and then you'll start getting proud about that, and you're done with all your spiritual career. I'm saying this seriously. It's a great obstacle. I knew a guy in Bnei Brak, he passed away already. He used to walk with shoes without soles in order to suffer, you understand? And no one knew about this. They knew, but as if no one knew. It only brings pride. It doesn't correct. 

Besides the light, nothing. That's why our path you can see it with the general folks, in all the nations, it's kind of acceptable, being humble. You know, a person has to show that he's holy on the outside. What's holy? Not from this world. As if he doesn't need this world. Why? We need to take everything possible from this world in a way that enables me to continue my internal work. I don't look at — why is it not allowed? And see how Judaism, also externally is different than other religions and methods. You must get married, to be married with a woman, with children, with a home. You have to make sure that you have everything. You have to eat and drink. And you have, meaning, not to abstain from anything. If you abstain from something, there are special corrections on spiritual degrees called being a monk or something like that. And if you're abstaining from corrections, special corrections in that degree, it's like you have to bring offerings. It's not simple. We also see about great Kabbalists from the stories, that there were great Kabbalists that were very rich, very, very rich. It was never a prohibition, or that anyone looked at it in some not nice way. 

Rather, the general folk sometimes grasp such a thing that, oh, you're supposed to be — you're so humble, you don't need anything in life. Usually, in Judaism, it's not customary. It's not correct, simply. This is how they translate what we call delighted in mercy, Chafetz Chesed. Chafetz Chesed is considered that I truly don't want anything for myself, and all that I do and all I receive is in order to bestow. But for that, you need to work with very big vessels of reception.

Question (Petah Tikva Center): (01:13:49) It's written in Pirkei Avot that all we need to do is not stay away from something, but to just have a bit, in modesty, like you explained.

M. Laitman: Find in Pirkei Avot, what you're saying. Give him a Siddur, a prayer book. In the Siddur, there is Pirkei Avot there. Yes.

Question (Petah Tikva Center): (01:14:18) I don't understand why we have to relate to reception or bestowal, because the issue is, you have to reach the intention to bestow, but once it's acquired, it doesn't matter if it's a vessel of reception or a vessel of bestowal, because you have the intention. 

M. Laitman: You're saying that you don't quite understand what vessels of bestowal are and what vessels of reception are. There was a Persian guy, and his name was Abraham. He started to think. Suddenly it came to him, from where? The Midrash tells the story. Where are the stars from, the moon, all kinds of things? Maybe there's something behind that. What's behind all that? In short, he started searching what we're living for. That's what we call it. He searched, and searched. He was probably under great pressure, probably, until the Midrash tells that the Creator was revealed to him. The Creator was revealed to him. 

Well, and He said what He said to him. And after that, it's written that Abraham started to sit by the opening of the tent and to wait for people to come by. He started to engage in dissemination. Yes, other Persians go by him there, and they say, "Hey, I have something." He started to give them some nourishments. They're eating, and he's telling the people that there's spirituality. 

Yes, there's a Creator. It's worthwhile to get to know Him. It's good. And Sarah, they say, she did the same thing with the women. Truly so. Yes. They started to arrange groups. It's not a joke. That's what the Midrash tells us. That's how it was. He was probably successful at this, because the Creator came into him and said to him, "You should know that now I'll make from you..."

Student: Here is what you said about the Torah. It's right here. And here it says to be modest about things and not to…

M. Laitman: (01:16:52) This is in Pirkei Avuot in the Mishnah. Yes, we'll come back to this soon. Then, when he was successful, and he persisted at it, probably a few years went by. Yes, I don't remember exactly. Maybe we can find somewhere hints to it. Yes, Abraham is about 1950 from the creation of the world. From the creation of the world is considered from the time, from the historical point where the point of the heart began to come down to the souls. And until it was actually revealed in Abraham, many incarnations went by. And this is the first time. 

Then, he was engaging in dissemination, and the Creator told him, "You know what? I'll make from you a great nation." From this, we see that our nation, our people, are those Persians, just that what was distinguished from them as a group of Kabbalists. That's it. There's no other difference. 

If you will check us according to genetic examinations, you'll see we're exactly like them. Not the Arabs who live in Persia today, in Iran. They came and conquered their country. But the ancient Persians, there's still some. It's the same. Meaning, we, in principle, are a nation of Kabbalists. That's why they were differentiated from them. 

Now, what did the Creator tell him? By what will I make from you a great nation? After all, he probably saw that through his dissemination, as we can see, it's not quite possible to succeed, I guess. How many people can you gather? So, He says, "I'll tell you what will be." What will be? "You'll have a few students. You'll also have a son, and from him there will be more offspring. But what I will do with them is, I'll enter them into a huge problem, into Egypt. And by that, they will become a great nation." What does that mean?

That the troubles, the torments that a person feels, those troubles help him aim himself to the goal. Abraham was already somewhat inside the method, so he understood what the Creator told him and was calmed down. Fine, that's when he understood that this is the way, that's the method. What's the method? What does it mean that they will be in Egypt, then they will become a great nation? 

When a person receives the point in the heart called Abraham, the father of a nation, Abraham, then from that point it's longing for the Creator only. And that point needs flesh. What am I correcting by this point? I need to correct the desire to receive. The entire desire to receive is called Egypt or Pharaoh. 

That is I must, after aiming myself to the goal, and I suffered from the desire to receive for seven years, which, well, before that, there were seven years of satiation and then seven years of hunger, I suffered greatly from the desire to receive, and as if one wants to exit it and not to be with it. 

Then I can take it under that condition that I don't need it as if I've performed a restriction upon it, then I can take it with me, to steal the vessels from the Egyptians and to exit Egypt. And all my work later, what for did I go down to Egypt, and I'm going now through Egypt to the land of Israel. 

Since I stole those vessels I descended to Egypt into those vessels. I had it good with them, I connected with them because it's good. Later I suffered from them, I abstained from them, I didn't kind of want them, and when I didn't want I could take them. 

And then when I come and exit Egypt, I receive the Torah, the reforming light, and I work with those vessels that I took from Egypt. To correct them under the point of Abraham, the point of in order to bestow. This point- in order to bestow are vessels of bestowal; they're very small vessels. If I wouldn't join them the vessels of Egypt, nothing would remain, because the point of Abraham, the point called Israel is a godly part from above. 

It doesn't belong to human beings at all, to a person; it's truly of the Creator. It's a desire to bestow, it belongs to the Creator. Whereas when we receive from Him this desire to begin to engage in all the corrections of our desire to receive, that's why we received it. 

Also in this world, Israel, which is the entire nation of ours, it must also be in such a way intermingled with all the nations in order to correct them, in joining them, that's called being a light for the nations - yes? By joining them to the same service of the Creator. 

Baal HaSulam says that that will come later; he writes about that in the Arvut, or in the Piece. Meaning, what am I trying to say: that to bestow in order to bestow are vessels that come from the Creator. But our actual vessels are in receiving in order to bestow. Our work is in vessels of reception.

Question (Petah Tikva Center): (01:23:41) It's as if to put the intention on the vessels of bestowal, it's already preparation for the real vessels that we have to correct.

M. Laitman: Again? 

Student: That to instill the intention to bestow on the vessels, it's like preparation for the real thing. 

M. Laitman: To bestow in order to bestow is the preparation for the real work, which is to receive in order to bestow, that's correct. But I bestow in order to bestow upon vessels of reception, because I nevertheless have vessels of reception, and I now need to make corrections upon their level and all that they do, all the burden they bring. I nevertheless don't want to use them, but I rather only want to bestow. 

So, by restricting them and engaging only in bestowal and not touching them, that's called bestowing in order to bestow. If I start receiving them and bestowing by them in reception of the pleasures in them, that's called to receive in order to bestow. 

Now, if I were to see my soul already incorporated with all these vessels, but when I start my work from above, my vessel is opened up for me gradually, slowly, slowly, according to the extent in which I'm able to work without corrupting.

Question (Petah Tikva Center): (01:25:17) You were saying that there's things like hatred. How to overcome it?

M. Laitman: He writes in the introduction to Panim Meirot uMasbirot — Baal HaSulam — he says there's a desire for bodily pleasures and then for human pleasures, which is money, honor, and knowledge and how we move? 

What is the means to move from these pleasures to those pleasures? It's envy, lust, and honor. Meaning, I can intensify those desires through envy, through lust, and honor. These are called those three tendencies or inclinations, not desires, that take a person out of the world. Where is it they take him out of the world? From a small degree to an even greater degree. 

Meaning it's worthwhile to use them. If a person uses them correctly, he truly has the tools in his hands. He can hasten his development. And Mishnah Avot, what he says, yes, we will learn that in the Introduction to The Study of the Ten Sefirot, but here he talks about the way of Torah, and it's in the Ten Sefirot. 

Look, anyway, this is the way of Torah. Eat salt, and water, and bread, lay on the ground, and live a life of sorrow, and engage in Torah. If you do so, blessed are you, and it shall be well with you in this world and in the next. Don't ask for greatness for yourself, and don't long for more honor from your study. Do and outbring… well, in short, these are many things. 

He's explaining here all the diminishings a person needs to do, and this is with each and every Sefira, according to the Ten Sefirot. And against that, the Kabbalists did spiritual corrections. We cannot go in that. There was a period that a person really, through this means would reach godliness. 

Kabbalists made a correction for us, a spiritual correction in which we do not need bodily mortifications, but rather the reforming light. Baal HaSulam explains that in the beginning of the Introduction to TES. Read it, because it's very good for a person not to get confused with all kinds of external things that usually starts to take upon themselves and to abstain themselves from this life. It's not good. It's not correct.  

Question (Petah Tikva Center): (01:28:50) In the group, is it good to awaken envy, lust, and honor?

M. Laitman: There's envy, lust, and honor that are bad, and there's envy, lust, and honor that are good. The bad ones, if I through these actions don't want someone to have good is if I want what I have to be for others as well, so my envy will also help me. After that, see that he's even greater, I will be even greater. 

If you will have even more, I will want even more. Do you understand?" I'm using the other as a means. My envy will work only if I will see that he is immersed in good. So, I'll be envious and want that good too. 

So, it's worthwhile for him to be- to have it good. And it's not that through envy I want him to have bad; then I'm not envious. I calm myself down, so I don't advance that way. That's one thing. But that's both this and that, even though it's something that can benefit, this positive envy for one another. 

But nevertheless, I'm thinking about how the other will have it good, because only through that I will advance by him. It's in order to receive. Later, there's a different envy. It's the counter envy that will intensify wisdom. There's a different kind of envy. And those things can also be used later in the intention in order to bestow. Both also towards the Creator, these things exist. Envy, lust, and honor, the glory of heaven, etc.  

Question (Petah Tikva Center): (01:30:29) Why is the correction of vessels of bestowal called correction, and reward and punishment?

M. Laitman: No. Our corrections are two. And our transgressions are two as well. The two transgressions we make are as a result of the double concealment and regular concealment. In double concealment, we do crimes, if you will. You don't want the surrounding light that's in you. You're doing them with malice. You can maybe do good things there and give out things to the poor. It doesn't matter. 

And if the surrounding light illuminates upon you a little more, and you start to feel that there's something, someone, then your actions according to that, your intentions, because the surrounding light shines for you a little you feel that way, then what you intend is actually called Shgaga, a transgression, or error. 

After this surrounding light is revealed to you as operating, and you somewhat feel the Creator, your intentions become accordingly in order to bestow. But in order to bestow, there are two degrees that are already beyond the barrier. 

It's the degree of reward and punishment in which you do in order to bestow, and your relationship to it is in the form of reward and punishment, truly. I mean, you're doing it out of fear, out of fear that you won't be able to do good things. It's fear, nevertheless. Not fear at the expense of oneself, but fear at the expense of the Creator. But even fear at the expense of the Creator is already fear that is, nevertheless, whether I will do this or that. 

That is, something depends on your actions, and there's a reward and punishment towards the Creator here. And an even higher degree is eternal love, where if you know that He loves you without any calculation, directly without any limitations, do what you do the reward and punishment disappears, and then it's a very big problem. 

We can't understand this feeling — not just this feeling, but this degree — and what drive a person would have then in order to advance, and with what vessels, and the return. If he only sees perfect love, and that's it. But also in this, there are several kinds of love, and after that we don't talk at all.

Question (Petah Tikva Center): (01:33:38) Working with vessels of bestowal is passive. It's not that we're doing something.

M. Laitman: No. In every degree of what I said, from the two degrees of reward and punishment and eternal love, in each of those degrees, there is the stage where you acquire vessels of bestowal, and after them, a stage where you acquire vessels of reception. And in each degree, you must have this GA and AHP, which belong to the same degree. That is, who am I? Let's put it this way. I am ten Sefirot, an actual skeleton, and this skeleton is all original, it's mine, and yours is originally yours, and there's no changing here. 

What changes from one degree to the next? The desire that I, upon this skeleton am clothing in each degree. Let's put it this way- we come to some ball, and there's all kinds of possibilities of how to enjoy. I take, according to my nature certain kinds of pleasures, food, music, some kind of performances. And you, something else of your own, yes? 

Meaning, we're seemingly in the same place, in the same hall, in the same spiritual degree, but each is impressed from it according to his original Ten Sefirot. That's considered that you're already clothing flesh of your own upon your original Ten Sefirot in which you have your form, and I have my form, but we're in the same place. We go to the next degree, just like we're entering the next ball, some other place. That's it. 

Meaning, the original Ten Sefirot remain for each, that is as the root from the soul of Adam HaRishon, and in each degree, we receive vessels of bestowal and vessels of reception, called our flesh. We get new ones. 

So, in every degree, you need to also adhere to yourself vessels of bestowal, also adhere to yourself vessels of reception; from that you have a Partzuf, you work with it, and receive all that there is in this degree vessels, lights, knowledge, attainments, and you're done with all those corrections, you move onward.  

Reader: Let's share impressions from the lesson, and what from it are we taking to implement in the Ten? 

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

Song: (01:42:25)