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

Daily Lesson (Morning) May 14, 2024.

Part 1: Rabash. Article No. 19, (1988). What Are Silver, Gold, Israel, Rest of Nations, in the Work?

Reader: (00:07) Hello, we are studying the article, “What Are Silver, Gold, Israel, Rest of Nations in the Work?” from Rabash. You can find the study material in the Arvut system, in Sviva Tova. Whoever asks a question in the study hall is asked to stand up, hold the microphone close to one's mouth, and speak loud and clear. We'll also take all the questions from the Arvut system. The writings of Rabash, the article, “What Are Silver, Gold, Israel, Rest of Nations in the Work?” 

Reading Article: (00:35) What Are Silver, Gold, Israel, Rest of Nations, in the Work?

Article No. 19, 1988) It is written in The Zohar (Yitro [Jethro], Item 40): “‘And Jethro heard.’ He started and said, ‘Therefore, I will give thanks to You among the nations, O Lord, and I will sing to Your name.’ King David said this when he saw that the glory of the Creator was not rising in exaltedness and was not glorified in the world, but only among the rest of the nations. And if you say, ‘But is the Creator not glorified in the world only thanks to Israel?’ So it is indeed, since Israel are the foundation of the candle to shine. But when the rest of the nations come and thank Him in subjugation to the glory of the Creator, the foundation of the candle is supplemented and strengthens over all His works in one connection, and the Creator alone rules above and below.”

We should understand why he says, “So it is indeed, since the Creator is glorified in the world only thanks to Israel because Israel are the foundation of the candle to shine. But when the rest of the nations come and thank Him, the foundation of the candle is supplemented.” Yet, how is the foundation of the candle supplemented if the nations come and thank the Creator? It appears from this that the people of Israel take strength and assistance from the nations by their thanksgiving, as though the faith that the people of Israel believe in the Creator is so deficient that they must receive assistance from the nations about the greatness of the Creator, as it is written, that the nations add to the foundation of the candle.

This is very difficult to understand. Is it permitted to receive assistance for faith from the nations of the world? After all, the foundation of faith should be based on above reason, so how can a person receive strength that they will have power to go above reason? We learn about this that it is through the Torah, whose light reforms him.

Also, we should pray to the Creator to give us the power of faith in Him, as it is written in the prayer of Rabbi Elimelech (“A Prayer before a Prayer”), “May it please You, that You will set Your Faith in our hearts as a stake that will not fall.” It follows that faith must be received from the upper one. Yet, here it implies that if the nations come and thank the Creator, the basis of the faith, called “the foundation of the candle,” is supplemented.

In order to explain the above-said, we must remember what Israel and the rest of the nations mean in the work, according to the rule that they all pertain to one person. Israel is called “bestowal,” whose actions are only to bestow. This is called “man’s good inclination.” The rest of the nations are man’s vessels of reception, called “man’s evil inclination.”

It is as we explained about what our sages said, “‘Love the Lord your God with all your heart,’ with both your inclinations: the good inclination and the evil inclination.” We interpreted that this refers to the vessels of bestowal, which are the good inclination, and the evil inclination, which are the vessels of reception. Likewise, we should interpret here what The Zohar says, “So it is indeed, since Israel are the foundation of the candle to shine.” This means that the foundation upon which man’s work is built is in the good inclination, called “vessels of bestowal,” called “Israel.”

However, this is considered half a degree. This degree is regarded as having superior importance because they are fine Kelim [vessels]. This is not considered that the Creator controls all of man’s actions, since Israel is called “acts of bestowal,” meaning that he can aim with acts of bestowal to bestow upon the Creator. This is why it is considered that the Creator controls him only with vessels of bestowal.

However, the Sitra Achra [other side] and the Klipot [shells/peels] control the vessels of reception. That is, he cannot aim that they will work for the Creator. These Kelim are called “the rest of the nations,” “below,” since the vessels of reception are of inferior importance.

According to the above, we can interpret what is written, that when the rest of the nations come and thank Him, by subjugation to the glory of the Creator, the foundation of the candle is supplemented. We asked, How can it be said that the people of Israel take strength from the rest of the nations, as it is written, “the foundation of the candle is supplemented”? We should interpret that it means that it is when man’s vessels of reception come and admit that we must do everything in order to bestow. This is the meaning of the words, “and thank Him, by subjugation to the glory of the Creator.”

It turns out that previously, only Israel could bestow upon the Creator, for Israel recognized the glory of the Creator and that they should enslave themselves to the Creator. But when the rest of the nations come and thank Him and subjugate themselves to the glory of the Creator, meaning that it is worthwhile to work for the sake of the Creator even with vessels of reception, they have the strength to overcome and work in order to bestow. Then, the foundation of the candle is supplemented, for the candle is called “the kingdom of heaven.”

That is, the primary foundation is Israel, since the beginning of the work is in vessels of bestowal, called “Israel.” Afterward, the foundation of the candle is supplemented, meaning that the vessels of reception, called “the rest of the nations,” also enter the authority of Kedusha [sanctity/holiness], called “candle” and “kingdom,” when the kingdom of heaven controls the rest of the nations.

This is the meaning of the words, “the foundation of the candle is supplemented and strengthens over all His works.” This means that acts of reception also enter the Kedusha. “In one connection,” as we learn from the Kelim of Galgalta Eynaim, which are vessels of bestowal, that they connect with the Kelim of the AHP, which are vessels of reception, and become one degree. This is called Gadlut [greatness/adulthood].

This is the meaning of what is written, “and the Creator alone rules,” referring to the vessels, and not as it was previously, when He controlled only Israel. This is the meaning of the words, “the Creator rules above and below.” That is, “He controls” means that both the vessels of bestowal, regarded as higher in importance, and the vessels of reception, regarded as lower in importance, have entered His authority. The Creator governs everything.

We should interpret that at that time a person receives real wholeness, since he already has the vessels for receiving—both Hassadim, called Katnut [smallness/infancy], and Hochma, called Gadlut, since now he has Kelim that are fit for receiving.

This is the meaning of the words “and the Creator alone rules above and below.” This is why David said about this, “I will thank You in the nations, O Lord, and to Your name I shall sing.” When the Creator’s governance spreads over the nations, too, which are the vessels of reception that have entered the authority of the Creator, there is wholeness in everything.

However, in order to achieve wholeness, so that the rest of the nations in a person will also enter Kedusha, there is a process called Tikkun Kavim [lines] in Katnut, and Tikkun Kavim in Gadlut, and Tikkun Kavim in VAK. These are three manners bearing the same name, but there is a difference between them.

The Book of Zohar says (Jethro, Item 499), “‘You shall not make with Me gods of silver, or gods of gold.’ Rabbi Yosi said, ‘What is the reason?’ It is because it is written, ‘Mine is the silver and Mine is the gold.’ Although Mine is the silver and Mine is the gold, you shall not make with Me, meaning Me.”

We should understand what it means in the work when the Creator says, “Mine is the silver and Mine is the gold,” therefore, “You shall not make Me.” We should also understand why He says, “Although Mine is the silver and Mine is the gold,” still, “You shall not make Me.” What is the “although” that he says?

The order of the work is in two manners: 1) A person craves Dvekut [adhesion] with the Creator. This is called Kisufin [longing/yearning], and is considered “right line,” as it is written, “My soul yearns and also longs for the courtyards of the Lord; my heart and flesh shall sing unto the living God” (Psalms 84). This means that when a person walks on the right line, “my heart and flesh shall sing.”

That is, as soon as he remembers the Creator, even if he has been occupied with other things the whole day long, both corporeal matters and spiritual matters, but did not remember about the love of the Creator, as soon as he remembers about the love of the Creator, although the body does not want to love the Creator, still, he longs for these moments when thoughts of love of the Creator come to him, and rejoices that he has remembered that there is a Creator of the world who watches over each and every one.

Hence, on one hand, now he sees how the body objects to these longings. That is, the body does not enjoy a person wanting to adhere to Him. Yet, “My heart and flesh shall sing to the living God.” That is, he thanks the Creator for these longings, for having a grip on the Creator. That is, he regards his wanting to adhere to the Creator while the body resists him as a great privilege, too, for now he sees that in him, it is a state of “this and this judge them.”

But before he remembered the matter of love of the Creator, he was completely removed from the love of the Creator. He has completely forgotten that there is such a matter called “love of the Creator,” and his head was occupied with other matters. Primarily, when he is walking on the right line, he should believe that remembering about the love of the Creator is no coincidence. Rather, it is the Creator turning to him, and placing it in his mind now that there is a Creator and he should connect with Him.

That is, that thought did not come to him of his own, but the Creator turned to him and reminded him about the whole matter of work of the Creator. However, this is only for a short while. That is, this thought does not linger in his mind for long, since as long as a person has not been qualified for it, this thought is short-lived.

It is as it is written, “Behold, these wicked are short-lived and full of anger.” Baal HaSulam interpreted that when the wicked obtain some “day,” called “light from above,” since they are still wicked, meaning they have not emerged from self-reception, the light departs from them. This is called “short-lived.” For this reason, they are full of anger. They are angry at why the light has departed from them, for they long for the light.

Yet, when a person is righteous and justifies Providence, he says, “The Creator’s taking the awakening away from me is for my own good,” and he praises and thanks Him for having the privilege of the little awakening that the Creator has sent him. He rejoices over it. That state of thanking the Creator is called “right” because he yearns for the Creator and does not mind how long he tastes of the manner of “day,” and he thanks and praises Him all day for letting him adhere to Him even for one moment. This is called “gods of silver,” whose work is in the right, called silver, or the quality of mercy, where he desires only mercy.

2) The left line is called “gods of gold.” Baal HaSulam interpreted that Zahav [gold] means Ze Hav [give this], which is the opposite of the right line, when he wants nothing, but rather yearns for the Creator and wants to annul before Him, while the person himself wants nothing and is happy with whatever he has as though he was given great possessions.

But in the left line, he says, “This I want, and this I do not want.” He calculates the profitability. It is as though he points with his finger and says what he wants, specifically through the criticism that he gives. It is as it is written (Job 37:22), “From the north comes gold.” Tzafon [north] refers to Matzpunei Halev [concealed contemplations of the heart], which are views and scrutinies of his actions, meaning what he wants in return for exerting in this world, what reward he hopes for. Corrections pertain specifically to the left line.

In other words, when a person begins to scrutinize the details in the work, meaning examining for whom he works and what for, he begins to feel the real labor that exists in serving the Creator. The person already thinks that he knows what is good for him and what is bad for him, and thinks that this is what is upon him—that his work will be in the way of the left line. This is called “gods of gold.” Although the Creator gave him these thoughts, called “left line,” still, the Creator said, “You shall not make with Me gods of silver and gods of gold.”

By this we should interpret the words of Rabbi Yosi, who asked, What is the reason? It is because it is written, “Mine is the silver and Mine is the gold.” Although Mine are the silver and gold, you will not make with Me, meaning Me. We should interpret that although I have given you the right line, called “gods of silver,” and I have given you the left line, too, and I sent you all the thoughts that you are feeling, still, do not make Me, meaning that the real work is specifically in the middle line. This means that what the Creator said, “Mine is the silver and Mine is the gold,” means that “Mine,” meaning although I have given you, this is not the end, but you must walk on the middle line, as this line consists of both.

Yet, from where do we take the strength to be able to walk in all those ways? It was said about this, “I have created the evil inclination; I have created the Torah as a spice,” as we interpreted, that everything is found in the Torah. That is, when we learn Torah, we should demand reward from the study of Torah, which we understand in two general ways: 1) Our reward will be as in “The light in it reforms him,” meaning that he will be rewarded with vessels of bestowal, for without help from above, it is impossible to emerge from self-love. 2) To be rewarded with the Torah, as it is written in The Book of Zohar, “He who does not know the commandments of the upper one, how will he serve Him?”

This is the reward that one should ask through his exertion in the Torah. Clearly, the study of Kabbalah is better capable of eliciting the light of Torah. It is as it is written in the book A Sage’s Fruit (Vol. 2, p 160): “Since the whole of the wisdom of Kabbalah speaks of the revelation of the Creator, naturally, there is none more successful teaching for its task.”

In other words, when a person learns Torah with the aim to receive the light of Torah, we should understand that since the wisdom of Kabbalah speaks also of the topic of Godliness, whereas in the rest of the parts of the Torah, the Torah is clothed in corporeal subjects, it is therefore more difficult to elicit from there the light of Torah, for it is difficult to focus on the one who is clothed in the Torah, namely the Creator, although “The whole Torah is the names of the Creator.”

In the introduction to the book Utterances of Joseph by the ADMOR of Spinka, he writes there in the name of the ADMOR from the Rabbi of Tsanz, who interprets the verse (Proverbs 25), “The glory of God is to conceal a matter, and the glory of kings is to examine a matter.”

The question is, What is the difference between the glory of God and the glory of kings? That is, both certainly refer to spirituality, so, what is the difference between these two degrees?

He interpreted that if a person wishes to learn the wisdom of Kabbalah, to know how many worlds and Sefirot there are, meaning the glory of God, to know the measure of His glory, conceal the matter. However, if he wants to learn the wisdom, to know how to crown the Creator and serve Him with intention, and to sanctify his 248 organs and make them a chariot for Kedusha [holiness/sanctity], which is the glory of kings—how to crown and serve Him—examine the matter. We see that the study of the wisdom of Kabbalah is a special remedy that gives a person the power to sanctify himself and be a chariot to the Creator.

Our sages wrote (Avot de Rabbi Natan, Chapter 29,7), “Rabbi Yitzhak Ben Pinhas says, ‘Anyone who has learning in his hand but no practice, does not taste the taste of wisdom. Anyone who has practice in his hand but no learning, does not taste the taste of the fear of sin.’” He interprets there, “does not taste the taste of the fear of sin”: The sayings and the interpretations are filled with admonition, ethics, and allegories that bring to man the fear of sin. Moreover, the wise disciples, who engage in rules of times, their hearts are haughty and they believe that they are wise, and God forbid that they should come to pride, the evil inclination chases them because the engagement (of the evil inclination) is more with wise disciples, as it is written (Sukkah 52), “Anyone who is greater than his friend, his inclination is greater than him.”

We should understand why the rules cannot yield fear of sin, and why interpretations are preferable to rules, since it is known that the whole Torah is the names of the Creator. We should also understand why rules are called “wisdom,” meaning what does it imply to us that the rules are called “wisdom.”

An interpretation is called Drush. The writing says (Jeremiah 30:17), “For they have called you Zion, no one demands her.” RADAK interprets that the nations of the world called you and said that Zion is a city that no one demands to return to Israel. Our sages said, “Zion, no one demands her, meaning that it needs to be required.”

It is known that Malchut is called Zion. “Demand” means “demanding and asking.” That is, a person demands only what he needs, and then he asks to satisfy his need. When beginning to engage in Torah and Mitzvot [commandments], we begin in Lo Lishma [not for Her sake], as our sages said, “One should always engage in Torah and Mitzvot Lo Lishma, and from Lo Lishma we come to Lishma [for Her sake].” Therefore, when a person accustoms himself to work Lo Lishma, he does not feel a lack in his inability to work Lishma. Because he does not feel a deficiency in his situation, he has no need to correct it. This causes him that when the desire to bestow awakens in him—when we must work for the sake of the Creator and not for our own sake—he feels the taste of dust in this work. This is what The Zohar refers to when it says that man should exert in Torah and Mitzvot in order to raise the Shechina [Divinity] from the dust.

In other words, in the work, when a person must work for the sake of the Shechina, he tastes the taste of dust because he is accustomed to working only for his own sake. By engaging in Torah, the Torah reforms him, and then he feels the taste of life in his work, since through the aim to bestow he receives Dvekut with the Life of Lives.

However, a person should certainly ask the Creator to raise the kingdom of heaven, meaning to make it important. Because the lower ones are unfit to receive the abundance from her, which Malchut [kingdom] must bestow upon the lower ones, for Malchut is called “the assembly of Israel,” the collection of all the souls, she must hide herself so as not to show what she has to give to the lower ones.

This is so for Israel’s benefit. Otherwise, if she reveals her greatness, everyone will receive from her in order to receive. For this reason, she must hide herself, and all that is revealed of her is the taste of dust.

But even the taste of dust that we receive from her is also to man’s benefit. That is, a person must know that this will make him research the reason for the taste of dust he finds in her when assuming the burden of the kingdom of heaven in order to bestow.

The Torah promised us that if we follow the path of the Creator, meaning that all our actions will be with the intention to bestow, we will feel the taste of life, as it is written, “Taste and see that the Lord is good.” Thus, why do we feel the taste of dust? By this we see if we are truly marching on the path of truth, or not. The fact that we feel the taste of dust testifies to our work. We must know that this is so because we still do not have vessels of bestowal.

For this reason, the Shechina must be in the dust, and we must ask of the Creator to raise her from the dust by giving us a spirit of purity and removing self-love from our hearts. By this we will be rewarded with seeing the beauty of the Kedusha and will be able to understand what is written, that a person should pray to the Creator for the exile of the Shechina and the sorrow of the Shechina.

We should understand why the Shechina is in sorrow and the Creator does not raise her from the dust. Instead, we must ask the Creator to raise her, and without our prayer He will not raise her, as it is written (in the Blessing for the Food), “The Merciful One will establish for us the fallen tabernacle of David.” That is, He needs us to ask. But what is the reason?

According to the above, we will understand that the concealment, when Malchut is in the dust and in the dark, is so that the lower ones can work in order to bestow. It follows that the sorrow of the Shechina is that she must hide the delight and pleasure that she wants to impart upon the souls but cannot because it will be to their detriment, for through the abundance she imparts upon them while they are in vessels of self-reception, they will be farther from Kedusha, as the abundance will go to the Klipot. It follows that in the upper one, sorrow means that he cannot bestow upon the lower ones. This is called “the sorrow of the Shechina.”

For this reason, we pray to the Creator to give us the strength to overcome the vessels of reception for ourselves, and then we will be able to work only in order to bestow. At that time the Shechina will be able to show the glory and grandeur in her by having the ability to receive what she wants to impart. There is a rule: “The cow wants to feed more than the calf wants to eat.” Thus, everything depends on the receivers.

It turns out that when a person engages in Torah and Mitzvot without aiming to receive in return for his work the light that reforms him, but rather learns rules without paying attention to the interpretation, meaning to the discernment, “Zion, no one demands her,” when he has no demand and request to raise the Shechina from the dust, it is as the RADAK says, “For Zion is a city that none demand to return to Israel.” We should interpret the words of the RADAK, as it is written (in the Selichot [“asking for forgiveness,” prayers said in the period leading up to the High Holidays]), “I shall remember God and I will wail when I see every city standing firm, yet the city of God is lowered to the bottom of the underworld.”

This means that the city of God is called “Zion.” Those who engage in Torah and Mitzvot, there is no one to see and demand that the city of Zion be returned to Israel, meaning that the kingdom of heaven, called Shechina, will return to the whole of Israel, and to the individual Israel that exists in each and every one.

By this we should interpret what our sages said, “Anyone who has practice in his hand but no learning, does not taste the taste of the fear of sin.” This is because the fear of sin means that he is afraid that he might not be able to aim in order to bestow, but in order to receive for himself, as it is written in the Sulam (“Introduction to The Book of Zohar”).

We should know that a person cannot have fear of not being able to work in order to bestow. Rather, a person has a demand for Zion, meaning that he works in order to “raise the Shechina from the dust” and wants the city of God not to be lowered to the bottom of the underworld. This can be specifically by wanting to work in order to bestow, or else Malchut must hide her importance so the abundance will not go to the Klipot.

It follows that precisely he fears sin, since for him, a sin means one who is not working in order to bestow. He regards reception as sin because this is the only obstructor, making the Shechina unable to be in revealed face, but rather in concealed face. This is called “the sorrow of the Shechina,” that she is unable to give to the created beings the delight and pleasure she has in store for them.

It follows that if a person sympathizes with the sorrow of the Shechina, it means that he has reflected on what he causes by being immersed in self-love. That is, to the extent that a person wants to enjoy pleasures that pertain to, and can be accepted by the vessels of reception, that vitality is called “vitality of the Klipot,” meaning the vitality that The Zohar calls “a thin light,” which was given to the Klipot to sustain them.

They impart this vitality to all those who are still unable to receive the light of Kedusha, which is imparted specifically on vessels of bestowal. This means that we must believe that there is no vitality in the world except from the Creator. That is, even the vitality that is received in the vessels of reception is regarded as received by the Klipot. This means that the Klipot are the givers and not the Creator Himself, for it is impossible to be in permanent faith prior to attaining the vessels of bestowal, as explained (“Introduction of The Book of Zohar”).

It follows that the vitality that they receive is through the Klipot, which is considered that He has given dominion over the nations of the world to ministers and not He Himself governs them. It is as we interpreted, that in the work this means that people who have only partial faith are regarded as “nations of the world,” who say that ministers of above—whether ministers of nature or of other spirits—influence life in the world, and they cannot say that only the Creator governs.

It follows that they are given to the Klipot, meaning that they say so, but this is regarded as the sorrow of the Shechina in that she must hide herself from the creatures. This is similar to an allegory of a mother who must hide herself from her child. She hands over the child to some institution for retarded children, where the treatment is nothing like the mother’s treatment of the child, and the child does not even know he has a mother. As a result, the child suffers and the mother suffers from not being able to raise her child and give him everything he needs, as with a mother and son. This is called “the sorrow of the Shechina” that she suffers.

For this reason, He has given us the work in Torah and Mitzvot to engage in them with the aim to raise the Shechina from the dust, so she will not suffer the sorrow of not being able to tend to her child, for it is for the benefit of the child not to know he has a mother who longs for him.

In other words, through engagement in Torah and Mitzvot with the aim because of the sorrow of the Shechina, it will mean that since the reason why the Shechina cannot be revealed to them is the disparity of form of the will to receive, and since the light of Torah reforms a person, we want to be reformed, meaning to be rewarded with vessels of bestowal through the Torah and Mitzvot, by which we are granted fear.

Through fear, we are rewarded with faith. At that time we are rewarded with knowing who governs Israel, that only He alone governs. This means that the Creator knows that He is the governor, but the lower ones do not feel it before they are rewarded with faith, as it is written in the “Introduction of The Book of Zohar” (Item 138), “It follows that although He alone does and will do all the deeds, it still remains hidden from those who feel good and bad.”

It therefore follows that one should ask the Creator to give him vessels of bestowal so there will not be sorrow for the Shechina because she must be concealed from man. As was said, this is for man’s benefit. However, it is for man’s benefit only so that he will not go deeper into the authority of the Sitra Achra [other side], but from this, a person does not achieve the purpose, for the purpose of creation is for the creatures to receive delight and pleasure. Hence, as long as the creatures are unfit to receive the delight and pleasure, it is regarded as the sorrow of the Shechina, since she cannot impart upon them what the creatures should receive from her.

Now we can interpret why our sages said, “Anyone who has practice but no learning, does not taste the taste of the fear of sin.” The interpretation of “learning” is as it is written, “Zion, no one demands her,” meaning there is no one who demands and asks the Creator to bring the city of Zion back to the people of Israel. At that time he begins to understand the reason for her fall, as it is written, “She has fallen, she will not rise again, the virgin of Israel,” which comes to us because we are in self-love.

By knowing the reason, we begin to understand what is the sin, so we may know what to correct. At that time we come to feel that the whole sin is that we are immersed in self-love. Hence, only by this can we come to the fear of sin, meaning to know what is the sin, for which we suffer because we cannot receive the delight and pleasure.

According to the above, we should interpret what is written, “Anyone who has learning in his hand but no practice, does not taste the taste of wisdom.” It is known that there is no light without a Kli [vessel]. Generally, a light is regarded as the Creator’s desire to give to the created beings. This is called “His desire to do good to His creations.” This name includes the light called Hochma [wisdom]. But there is a second light, called “the light of the correction of creation.” This is called “light of Hassadim [mercies].” This means that the Creator should give to the creatures two lights.

According to the known rule, that we do not speak of the world of Ein Sof [infinity] but begin to speak after Tzimtzum Aleph [first restriction], meaning once a judgment has been passed that it is forbidden to use the vessels of reception and we must build new Kelim that will be fit for reception of the abundance and there will not be separation. It is known that this is called “vessels of bestowal,” which are Kelim that come from the correction of creation.

That is, once we already have creation, which is vessels of reception, which is the substance of all the creatures, namely the will to receive for oneself, on this Kli we can draw two lights: 1) The light of the correction of creation, which can be drawn through the light in the Torah, as our sages said, “The light in it reforms him.” By this we obtain the Kli called “desire to bestow.” This is regarded as having fear, meaning he already contemplates everything, whether to do it or not. If he sees that he cannot aim to bestow, he is careful not to touch it.

A person cannot make this Kli, as it is against the nature of creation, which was that the creatures would receive delight and pleasure. And what the creatures cannot receive for themselves comes later from Tzimtzum Aleph. However, this pertains to the creatures after Malchut de Ein Sof yearned for equivalence of form. We learned that then, the Masach [screen] was made. Through that Masach, by the power of rejection when it does not want to receive, a new Kli was born, called Ohr Hozer [Reflected Light].

That Ohr Hozer is born out of two forces: 1) the Masach, which is called “the detaining force,” which does not want to be a receiver for itself; 2) the light, which wants to give, for the lower one to receive the abundance.

Out of those two, this Ohr Hozer is born. We should understand that the lower one receives great pleasure in wanting to bestow upon the upper one. At that time the lower one comes to feel what the lower one has to give to the upper one, that the upper will enjoy, because what does the upper one lack which the lower one can give to Him? At that time he comes to realize that all the pleasure of the upper one is in the lower one assisting Him to complete the purpose of the upper one. That is, the lower one gives the upper one the opportunity for the upper one to satisfy His desire. And since the desire of the upper one is to do good to His creations, for the lower ones to receive delight and pleasure, the lower one comes to receive from the upper one delight and pleasure, for this is His will, as it is written at length in The Study of the Ten Sefirot (Part 4, Histaklut Pnimit).

It therefore follows that once he has received new Kelim from the upper one, namely vessels of bestowal, which come to him through the learning, now is the time to receive the light into the new Kelim he has obtained.

2) This is the second discernment, to draw abundance from the upper one. This is called Hochma [wisdom], which is the purpose of creation, for the creatures to receive delight and pleasure. This light is called “light of wisdom,” and it is regarded as learning rules, as it was written, “Anyone who has learning in his hand but no practice, does not taste the taste of wisdom.”

We should understand the connection between Halachot [rules/practices] and wisdom. It is known that Malchut is called Halacha [rule/practice], from the word Kalah [bride]. Also, the Kli to receive the light of wisdom is Malchut, and the vessels of bestowal are called Bina. It is known that the light of Bina is called “the light of the correction of creation,” which is light of Hassadim. Accordingly, “Anyone who has learning,” meaning that he has been rewarded with vessels of bestowal, “has the fear of sin,” meaning his fear is that he may not have the power to bestow, meaning that he has already obtained vessels of bestowal, called Bina.

At that time he should try to have Halachot [practices], meaning to exert in obtaining the Kalah [bride], which is Malchut, who is regarded as the vessel of reception for light of Hochma. It is as it is written in the Sulam [Ladder Commentary] (“Introduction of The Book of Zohar,” Item 203): “Fear is a Mitzva [commandment] that contains all the Mitzvot in the Torah, as it is the gate of the faith in Him. And according to the awakening of one’s fear, the faith in the Creator is in him. …However, both the first fear and the second fear are not for his own benefit, but only for fear that he will decline in bringing contentment to his Maker.”

Thus, we see that first we must be rewarded with fear, and then we are rewarded with the light of faith, since complete faith is when the light of Hassadim shines in illumination of Hochma. This is called Halacha [practice], as it is written, “Anyone who has practice, tastes the taste of wisdom,” and the interpretation is—the taste of the fear of sin.

However, what can one do if even when he feels that he already has fear, meaning that he wants to bestow upon the Creator, and thinks that he will ascend degree by degree to the highest level, but he soon gets thoughts that show him he should look at the past, meaning that he has already had times when he thought he had been rewarded with something, and he was certain that from that day forward he would have no descents and he would not suffer from being unable to overcome his evil anymore, but as he finds taste in the work now, so it will continue.

But what happened afterwards? He fell from his degree back into a state of suffering that he does not have this world, meaning a life with satisfaction. Instead, he has neither satisfaction nor the next world, meaning the desire to do the holy work. Therefore, now that he is a little higher than the previous states and wants to engage in the holy work gladly, what can he do if his thoughts disrupt him with just thoughts?

In his opinion, there is nothing to reply to them. For this reason, he cannot do anything, as though now he is in a state of descent. Thus, what use is it that he has now been given help from above and believes that the Creator is calling him and wants to bring him closer? But the arguments of the thoughts tell him, “See for yourself, this happens to you every time. Each time you think you are above, you fall deep down. So what makes you certain that this time will not be the same?”

Yet, we should follow the path of our sages, who instructed us (Sotah 48b), “Anyone who has bread in his basket and says, ‘What shall I eat tomorrow?’ is among those of little faith.” It is as Rabbi Elazar in Metzudat David (Zachariah 4), “‘Who has despised the day of smallness [Katnut]?’ Who caused the righteous to despise their future table? The smallness that was in them—that they did not believe in the Creator.” We should understand what he says, “Who caused the righteous to despise their future table? that they did not believe in the Creator. This is their smallness. Yet, if they did not believe in the Creator, why are they considered righteous?”

We should interpret the writing that calls them “righteous” while they have no faith. It means that after a person receives an awakening from above, he comes to feel that the most important is to work in order to bestow, and it is not worth working for himself. Thus, now he feels that he is righteous and should thank the Creator for bringing him closer to Him and removing from him the concealment.

For this reason, now he wants to annul before Him. Now he understands and feels that reception for oneself is called “bad,” and one who uses it is called a “sinner.” It follows that at that time he is called “righteous,” as it is written, “Anyone who has bread in his basket and says, ‘What shall I eat tomorrow?’ is among those of little faith.”

This means that now he has faith and he believes that the most important is to adhere to the Creator, and it is not worth it to think of himself for even a moment. Therefore, he should be delighted that he has been rewarded with nearing the Creator. Yet, right away, thoughts come to him that the faith he has now is small, meaning that he will not be able to continue tomorrow. Instead, he thinks that soon this faith will leave him and he will fall once more into the control of the wicked, who care only for their own benefit. It follows that this is the question that he asks, “What shall I eat tomorrow?”

There is a rule that “tomorrow” does not mean the next day. Rather, “tomorrow” means “after some time.” In other words, the “present” is called “today” and the future is called “tomorrow.” That is, the moment he stands in now is called “present” and “today,” and the next moment is called “tomorrow.” This causes him not to be able to praise the Creator for having brought him closer.

These thoughts, “What shall I eat tomorrow,” remove him from the Creator because he does not believe that this state will remain forever. It follows that although now he is at the degree of righteous, because he does not believe that it will stay permanently, he is regarded among those of little faith. That is, he has faith, but his faith will be with him briefly and then his faith will depart. This is called “of little faith.”

Now we can interpret the words of Rabbi Elazar, “Why it is written, ‘Who has despised the day of smallness [Katnut]?’ Who caused the righteous to despise their future table?” The words, “Who caused the righteous” refer to those people who are in a state of ascent and yearn only to adhere to the Creator. At that time there are righteous who despise their future table. That is, that table, which is set for a meal, they despise them in the future, meaning that they say, “After the present,” meaning after the state he is in now, when this table is fine, “afterward,” meaning in the time that will come later, “it will be despised.” That is, afterward, the table will be under the control of the Sitra Achra, meaning that it will fall once more into the control of the will to receive for oneself.

This is the meaning of the verse, “Who despises the day of smallness.” The smallness that was in them is that they did not believe that the Creator can give a permanent state of nearing. It follows that a person must not awaken any lack in the gift of the Creator and say that now it is clear to him that the Creator cannot give something permanently, and bring evidence from the past, that he has had good states several times, which then departed from him, so there is no proof that the current state will be forever. Here comes the matter of faith, that one must believe above reason and not regard what reason dictates, but believe with faith in the sages that the way they determined is how we should go, and not look at the reason, for we must believe that going with faith is a wondrous Segula [virtue/remedy].

Question (Petah Tikva Center): (01:14:22) Yes, a wonderful article, went through a lot of states, a lot of things, but I think the end brings the question: If a person sees that one time after another, there are ascents and descents, and states he goes through, where will we find the forces or the ability to be confident that now it will remain, that it won't disappear?

M. Laitman: From faith. Faith that the Creator is leading him. From this, he will have the strength.

Student: He has to ask for it?

M. Laitman: He has to ask to annul himself even more and ask.

Student: Because he says that in the same state, all he can recognize is that the Creator was working on him.

M. Laitman: Of course, who else?

Student: Now, in reason, he sees that he's for sure going to fall again. And he has to ask not to not fall but to ask for faith.

M. Laitman: Yes, that even though he falls or doesn't fall, it doesn't matter. He doesn't ask about his own situation. He asks about his connection with the Creator. The adhesion.

Question (Petah Tikva Center): (01:16:14) So, actually the request is always to be in adhesion?

M. Laitman: A person must always check himself if he is lacking adhesion or not. Right? 

Student: That's only through his plea, that he's always in a plea. That means he's in adhesion?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:16:46) The emphasis on the end of the article where Rabash describes that a person gets an awakening, and he wants the person to adhere to the Creator, and suddenly he gets doubts that come from him counting on previous states that were good. So, how can he be in eternity if he knows that he's going to fall? How to truly avoid the doubts? How to get rid of them?

M. Laitman: Annul, annul more, and more, and more before the Creator.

Student: Because he writes, in that state is the place to go in faith above reason.

M. Laitman: Yes. Correct.

Student: There's a matter of a portion of exertion that a person is supposed to invest. Is there like a limit he reaches and suddenly he gets faith?

M. Laitman: This, he cannot calculate.

Student: You can't know?

M. Laitman: Yes.

Question (Belarus): (01:18:13) How to believe above reason in the faith of the sages?

M. Laitman: Very simple. To get it as a condition by which we can go forward.

Question (KabU 4): (01:18:41) What does it mean, love the Lord your God in all your heart and your two inclinations, in the good inclination, in the bad inclination. What does it mean to work the Creator with the good and bad tendencies?

M. Laitman: That both the desire to bestow that a person has, if he has it, and the will to receive, both are working in order to bestow. In both, he wants to hold onto the Creator.

Question (Women Turkiye 9): (01:19:12) What's the difference between praising the Creator in a small awakening on the right, or to be happy with what he has on the left?

M. Laitman: What?

Student: What's the difference between praising the Creator in a small awakening on the right, to be happy with what he's got on the left?

M. Laitman: If he's happy on the left line, then he's already and he's truly obtained a great real degree. That's it.

Question (Petah Tikva Center): (01:20:09) What's the action of justifying?

M. Laitman: Justifying is to agree and to take upon himself that I want to be in this state.

Student: I can do it in nice words and in my feeling I don't feel Him, my vessels don't agree. 

M. Laitman: You have to come to such a feeling that you really want to be in such a state. Otherwise, what does it mean that you justify? He's saying, okay, whatever, let it be. No, it's when you want to have an opportunity to be in bestowal.

Student: My friend in the Ten is in a bad corporeal state. How can I justify a state?

M. Laitman: I don't know. We need to look into it. It has to do with this world. You're asking something else.

Student: I'm asking about the state of justifying that.

M. Laitman: No, no. We mustn't simply justify the situation when it's bad. No.

Student: To try and change it?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:21:50) He writes that the work on the right is that he doesn't want anything, he just longs for the Creator and wants to annul before Him. And as much as he has, he's happy with it. And then he starts describing the work on the left. So, what motivates a person to go from annulling, not wanting anything, to start working on the left? That actively has to criticize, and it's a completely different style of work.

M. Laitman: What draws him to work on the left?

Student: Yes.

M. Laitman: The fact that he has to be adhered to the Creator in both, with both vessels.

Student: Where does the other vessel awaken from?

M. Laitman: The left? A person awakens it.

Student: Why? Because in the right, it's like one direction.

M. Laitman: Yes.

Student: Then it's like he activates a different direction, a different engine to work with.

M. Laitman: Correct.

Student: What does the work on the right bring him to even approach it?

M. Laitman: He feels that he is lacking it. He is deficient of it. No direction is complete. And there has to be a recognition of wholeness here. That I want, as it is written, to be adhered with both inclinations, the good inclinations and the bad inclination.

Student: This new vessel that we have to work on on the left, that comes after we're done working on the right? When does it enter this picture? It's not clear. 

M. Laitman: When it should.

Student: And in the left, there's also work in the right? Or in the left, it's only left?

M. Laitman: Yes.

Student: Which one? 

M. Laitman: That in each one it's separate.

Question (Petah Tikva Center): (01:24:16) In the end of the article, he describes a person that his current state, the table is fine. He has a need to give contentment to the Creator. He's adhered to Him. And then suddenly, he starts observing his previous states, and he sees that he fell. He was already in adhesion, and he fell a few times, and he's afraid about his future. He says the table and the future won't be good. Those are the righteous that observe the future, and it's as if a process starts of doubts and the faith they attained. Is that something that must happen, that in the current state you start getting states?

M. Laitman: It's something that happens with everyone to some extent. 

Student: The faith that someone attained in the present, he's already in it. He attained it. He has faith. He's in that complete table.

M. Laitman: Complete?

Student: Well, not complete, but right now, he has importance for the Creator. He wants to give Him contentment.

M. Laitman: So?

Student: What's that plus one that makes it become eternal, a complete faith, that he doesn't fall from it, that he has a doubt?

M. Laitman: He needs to add more vessels. He needs to add more vessels. It's not enough.

Student: How do we add more vessels without falling off the state? Can we do such a thing? 

M. Laitman: Basically, yes. If he feels the present state as a fall, then he can advance. 

Student: In the current state that he feels adhesion and importance, he has a state where he can continue the work to a higher state?

M. Laitman: Yes. Yes. Okay?

Question (Petah Tikva Center): (01:26:41) The Rabash takes us through a beautiful path. It started from importance of gratitude, even if I'm still the nations of the world, it still counts. Then he goes into pride with us, that it's something that delays you. Then we have to raise the divinity from the dust. And only the Creator can do it, but it depends on us if we ask for it. And it depends on our request. He's waiting for it. And then there's a sorrow of divinity that He can't give us all the abundance. Then he continues that from fear we reach faith. That we have to ask for vessels of bestowal, and the sin we're immersed in self-love. I don't feel I'm immersed in self-love. And the worst is the ones who don't have faith. And he ends that walking through faith is a huge virtue. I can speak for hours, but I just want to say something that might help all of society here, in my opinion. The matter of pride. I talked about it in the last convention that I was among the people that were close to you. I'm envious of the ones that are close to you. I have such a deficiency. That's something that the huge friends here in Petah Tikva that observe the path and sustain this institute called Bnei Baruch. Does the Creator take them into consideration? Because if I were next to you, I remember you said once you were walking through Bnei Barach when the Rabash let you teach something, and you were walking, and you felt important. How can we as one man with one heart help each other to lower our pride? That's the question. How can we towards the convention lower our pride level? And come in smallness and love. Sorry for the long words.

M. Laitman: We have to try to cancel all the partitions between each one and the others, to see that we really revoke them, and that we're ready to all be connected in one connection. And it will happen. It will happen.

Question (Petah Tikva Center): (01:30:11) I feel that I have a lot of envy in the friends, really. They engage in such huge things. And I'm stuck, for instance, where Rabash compared me to a child that the mother put him in a school with kids that are behind. That's more of my state.

M. Laitman: Well, if we are behind, and you were brought to us, then you are sorry that you're with us, that you're among us.

Student: I see a million years of distance from adhesion and for me going back. I'm completely far from this. If I have a drop of love of the Creator, he describes a state that there's a feeling of love of the Creator, and I forget it, and I don't feel I've ever felt what love of the Creator is. It's everything I search for.

M. Laitman: Think about it. Think about it. Think. It may be that you have it, and not only that, but you are unaware of it.

Question (Petah Tikva Center): (01:31:53) He writes that if a person participates in the sorrow of divinity, it means that a person is calculating on his own soul. What is he causing by being immersed in self-love? He also gave an example with the child that the mother brings into that school because she wants to conceal herself for his benefit, and she brings the child to a place where he suffers in, and she suffers from being there. And it's clear that the child suffers, but he suffers in the state he's in. And here, we have to reach that that same child has to suffer from his mother's suffering. And that's a huge jump in our reality to start understanding the sorrow of the divinity.

M. Laitman: Yes.

Student: How do I start observing reality? What should I see? What should I be sensitive to in this reality to start discerning in the sorrow of divinity?

M. Laitman: To justify the Creator, that He is almighty and controls everything on the one hand. On the other hand, the whole world is under His control, and this is what is happening.

Student: The whole world is in the control of the Creator, and He's the Almighty.

M. Laitman: Yes and look at the world.

Student: Then I look, and I see that the world is in a certain situation, and from this, I understand that that's the sorrow of divinity?

M. Laitman: Yes. That we are within the Shechina, and this is how we feel the Creator's behavior with us.

Student: In my reality, we have friends, we have the morning lessons, we have all these means.

M. Laitman: Yes.

Student: How, through these vessels, can I start grasping that the Creator is controlling everything? How can I start the focus through the friends, through the writings, through everything, to start seeing? 

M. Laitman: The Creator is everything. He does everything. He controls everything except for one thing, except for your desire. As if besides your desire, He controls everything. There is nothing in the world that He does not control. But only your heart, your desire, this He does not control. He wants you to control the heart. 

Student: He really writes that the divinity won't rise from the dust if a person doesn't ask for it. 

M. Laitman: Yes. 

Student: It means that the Shechina depends on the person. That if a person doesn't pray…?

M. Laitman: Nothing will happen. 

Student: This dependency on whether a man prays or not, why is it organized like that? Like you said, a person's desire.

M. Laitman: In order for man to correct the world which the Creator corrupted, and then through the common work between the person and the Creator, they get closer to each other, understand each other, and connect with each other in a complete world. 

Student: It's still concealed from a person that everything depends on him? 

M. Laitman: He has to believe. How can you make it so it depends or doesn't depend? He has to what? To see the world that it's all good? No. He sees what he needs to see now, according to his qualities, that everything is bad. 

Student: How does he connect it? That it all depends on him, that he can change what he sees is bad. 

M. Laitman: This is called faith in the sages. 

Student: What does a person that has faith in the sages, how does he observe reality? That he understands that he is responsible for what he sees. Everything depends on him. It's a perception that I think we're running from, from that responsibility. 

M. Laitman: Yes. 

Student: How do you reach our responsibility? This observation that everything I see, I see it as myself causing it.

M. Laitman: That's already a higher degree. Along the way, we will see it this way. 

Student: It's a process? 

M. Laitman: Yes. The fact that we will discover that I see what I'm depicting. So from this, we come to a state where we can also correct the world. 

Student: If we don't scatter, we have this vessel called the Ten. Me and my Ten. Everything that's happening in the Ten and being revealed whether right or not, has to be corrected. I'm responsible, that's right?

M. Laitman: Yes. 

Student: How to at least reach that responsibility. How to reach my responsibility towards the Ten?

M. Laitman: Remind me what it's called in math. If we have formulas, let's say ten formulas, and we need to search like an x, like a missing variable. So, we take only one, which is free, and the other is negative. Yes, we fixate them. And the same for the second and the third. And by this, we solve the whole system, right? So, that's the way it is. 

Student: Who is that unknown? Is that me? Who's the unknown in that formula? 

M. Laitman: You. You, exactly.

Student: I have to research my relation towards the friends constantly?

M. Laitman: Yes. You accept them as holy. And in each one you... Well, never mind that. Think about how to describe these things. I can't express it. 

Student: We'll think about it. 

Question (Petah Tikva Center): (01:40:15) Going in the same direction. The matter of love the Creator, your God, with your two inclinations. So, the evil inclination awakens thoughts of rejection from friends sometimes, distance, even pride. All kinds of things that close the person in himself. How to use that in order to reach love the Lord, your God? Meaning we have to use it, not just erase it and focus on the good. So, how to use it? 

M. Laitman: I didn't understand.

Student: Let's say there's a feeling of rejection from a friend in a Ten.

M. Laitman: Yes.

Student: That came from the evil inclination, I guess. 

M. Laitman: Yes.

Student: Now he says, I need to use it. And through that, love the Creator. Like in the good inclination, also in the bad inclination. So, with the good, it's clear. It's all the Creator. It's easy to justify in love. How to use the desires that came from the evil inclination to serve the Creator? 

M. Laitman: Then there comes hate. 

Student: Yes, hatred, rejection, and negative things. 

M. Laitman: Yes.

Student: How to use them to serve the Creator, to love the Creator? 

M. Laitman: Try to focus on working with this friend, on how important he is, on how you cannot slight him, disparage him, and gradually, you'll come closer to him, you'll increase his importance.

Student: Let's say hatred awakens towards a friend. We understand it's not really the friend, it's the Creator. So, this vector, to point it to the Creator, that the Creator is guilty and not the friend. Is that right to look at it that way?

M. Laitman: Yes. And then what are you going to do? 

Student: First of all, blame the Creator, not the friend. The war is with the Creator, not the friend.

M. Laitman: Yes. 

Student: Then I can ask Him to help me justify, and so on.

M. Laitman: Yes.  

Question (Petah Tikva Center): (01:42:50) He says that for the Torah to correct me, I need to demand to come with a true desire that the Torah will correct. What is that desire that I have to come to the Torah with? What's my demand? He says that the demand is the whole essence of the work. 

M. Laitman: Yes. When you feel that it's your fault, all the bad things that are revealed in reality, and you have to correct yourself in order to bring everything back to the corrected reality. 

Student: To continue with what the friend said, everything that is revealed in the connection to the friend, I have to demand it. I have to ask from the Creator to correct it and not wait. 

M. Laitman: Yes.

Student: It won't come on its own. 

M. Laitman: Yes.

Student: So, to continue with the friend’s question: He said that the Creator gives us all these little thoughts to work the Creator and only if I'm truly worthy, I'll have longer thoughts, and I won't have those flaws, I'll be constantly adhered to the Creator. What does it mean to be worthy, to have a longer thought, and not short thoughts? 

M. Laitman: To connect each and every thought as much as possible to the root. 

Student: That means that every thought I have to think? 

M. Laitman: Tie each and every thought that it comes from the Creator, who by this is pulling you toward Him. 

Student: I see, thank you. 

Question (Petah Tikva Center): (01:44:45) In the end of the article, Rabash writes that you have to believe above reason and not look at what the reason forces you, but to believe in faith in the sages.

M. Laitman: Yes. 

Student: We have the Ten, and we have friends. I can't see my own states, but they can see me. How can we help one another to go above reason, and adhere to faith in our sages? 

M. Laitman: You have ten conditions in the group, right? Then you need to go over all ten. Each time, you take the opinion of one as the correct one. And in this way, you resolve these ten conditions, this system. And in this way, you come to finding an individual form of all the conditions that you have in this system.

Student: Okay, thank you, but I want to be more precise about something. Now, I see the friend going through a state. And he's also describing to me that it's hard for him. He can't go through it. He's stuck in his reason. He believes himself. How can I help him now do this action that you just explained? How do we help each other to open the heart to it?

M. Laitman: Yes. Try to work with him so that even if you don't reach the right solution but through your connection, you come to it. You suddenly see that it can be done not intellectually but through the feeling.

Student: Also, I have to let go of my desire. Here, go above reason, and you're rewarded. Just let go of it.

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:47:37) He writes that all the thoughts you feel, I sent you. The Creator is saying it. And then he says that all the work is on the middle line. It seems that in all the states he's talking about, there's like two different types of work that are completely opposite from one another. It's like he tells the person that the sin is that there's in order to receive mixed in there, but he has to start in Lo Lishma. He says that the Creator is doing everything, but everything depends on a person's prayer. There are a lot of different kinds of work that contradict each other, and we have to connect it all into one. The reason can't stand two opposite thoughts. 

M. Laitman: Yes. 

Student: We have to go above reason and accept it as if it's like that. He calls it faith in the sages. So, what should we... So, the question is, what should we hold onto in faith of the sages? It's not in reason, so what is it? What is there above my reason that I accept what the sages said, that these two opposite states must exist together? 

M. Laitman: If in a system of ten... What is it called in Hebrew, this formula?

Student: Equations, I think. 

M. Laitman: Equations? In each observation of mine on each and every friend, I have to see him as right, and myself in such a way that I elevate him. And I lower myself as incorrect, not right. And then, after I have this approach to the general solution of ten whole or however many equations we have, then I find the right solution. In other words, I cancel, I revoke myself toward everyone. Each of them is right in that I relate to him in this way. It's a lot of work. It's not simple. I don't even remember what it's called in math. When you have ten.  

Question (Petah Tikva Center): (01:51:05) If I'm that child that's behind, that's in a classroom, and I discover that the one sitting next to me in the chair is my brother, and our mother is the queen, and she sent him to watch over me and to guide me how to come back to the king's palace. And what changes in that classroom when we work is that I constantly feel more and more the sorrow, his sorrow and my mother's sorrow, that they're not one next to the other and that they can't help me. What changes is the sorrow that I can feel more and more of my brother, that he is corrected. He doesn't have a sin. He's next to me because he got a command from the mother to bring him back to the king's palace. But his sorrows are beyond my abilities to hold them. I'm behind. I don't have those abilities to hold the connection and love, faithfulness, and lowering the head, and devotion. And how me, that I'm sitting next to my brother in the class, in the Ten, how do I relieve him and my mother?

M. Laitman: I cancel, I annul myself. He can't do anything other than annul himself. 

Student: Yes, but how, when I feel that sorrow, I can't annul when I'm standing next to my brother and I feel him. I can't erase the feeling of his sorrow. I don't have any sorrow of myself, but this whole story of the pain and the sorrow, it's shown to me that it's because of me. So, what can I do in that classroom? I don't understand. I see that if I'm increasing the greatness of the king and the queen and my brother, I can hold on more, but I don't understand how to actually do it. How do I help my brother that he didn't sin? He's there because he got a command. 

M. Laitman: I don't know what to tell you. Do you have a solution to what he’s saying? 

Question (Petah Tikva Center): (01:54:03) It's a good example to the equation that you gave. Only when you annul yourself, you make yourself a zero, and you fix it yourself regardless of what you feel, then the Upper One may give a solution to the situation because alone it's possible.

M. Laitman: This is the right approach.

Question (Petah Tikva Center): (01:54:36) What is it about faith that it elevates a person?

M. Laitman: In faith, there is a person who annuls himself and receives, accepts the Upper One as the one who determines, and one who is right, and one who is in control. 

Student: Question: Can we say that faith is the door that the Creator has given us to exit our world to the spiritual world? 

M. Laitman: Well, yes, it's a nicer way to say it.

Question (Petah Tikva Center): (01:55:23) In this fixating of the quality of each and every friend, what should we see? How the Creator brings his quality of the friend to the Ten? How the friend himself is exerting? What should we test in this fixation at each point?

M. Laitman: How each one is giving his share in the Ten.

Student: To see it as him giving or the Creator through him giving it? 

M. Laitman: Well, of course, it's coming from the Creator. But the Creator is not present. He is present in him. So, it turns out that he is the one doing it. 

Student: Now in this process, how do we connect to the sorrow of the Shechina? 

M. Laitman: The sorrow of the Shechina, there are many things here already, but let's say there are only two. On the part of the Upper One, and on the part of the person who accepts it, who relates to it as the sorrow of the Shechina. From the perspective of the Upper One, he gives the example of it being like a mother who is sorry for her baby, who couldn't give him everything he needs, and he is suffering, and he is in pain. And that's from the perspective of the Upper One, right? And from the perspective of the lower one is that right now he cannot do anything although he really wants to. He wants the mother to be happy with him too, but he can't bring her into the level of joy and satisfaction.

Student: I think what the friend was asking, which I felt from the friend, is basically that he's saying, I mustn't be sorry for myself, it's just sorrow. The mother is hidden, so how do you share the sorrow of a friend and through him you connect the system?

M. Laitman: You have to try. You have to try. He'll find what he's lacking in order to complete that deficiency. He has to try. 

Question (Petah Tikva Center): (01:58:20) To continue that. The fact that we feel a taste of dust in the work is because we don't have a sense of sorrow. That's what he writes. The fact that there is a sorrow of the Shechina is because she can't give us all the delight and pleasure also, because we don't have vessels of bestowal so we can receive them. What is it in the Ten to awaken these vessels of bestowal? How do we focus on that? How do we see this is the most important, that all we need is only to hold onto the vessels of bestowal? How do we switch to that? 

M. Laitman: We divide the Creator to nine parts, and we connect between us, between those parts, and the part we don't use, that's the Upper One. And in this way, we come back to the whole system. 

Student: What are vessels of bestowal here?

M. Laitman: The vessels of the Creator.

Student: With which we, what are we dividing?

M. Laitman: With those vessels, we connect our vessels, the vessels of reception, and connect them through the vessels of bestowal from the Creator. 

Student: What is the act of division? The division, you said we divide the friends into ten. 

M. Laitman: Yes, this is what we have between us, the general will to receive.

Question (Petah Tikva Center): (02:00:50) He says there are nine parts. And first we connect Israel, which he calls yearning. What does it mean in the Ten to connect yearnings after I check my relation toward each friend. What am I supposed to connect? Which is called yearning, vessels of bestowal?

M. Laitman: Kisufim, yearning, longing, it's when each and everyone rejects the part that belongs to him, and engages in what he feels between the others. 

Student: So, when I look at a specific friend, and now I want to build a relation to the Creator through him, I clear out the rest of the relationships, and I try to find in the friend a relation called yearning?

M. Laitman: Yes.

Student: And the same goes for each friend, I try with everyone to acquire such a vessel?

M. Laitman: Yes, and from that you put together the quality of the Creator.

Question (Petah Tikva Center): (02:02:13) You said that every time I look at each of the friends, as I look at each friend, I have to see the friend as right and myself as wrong. In what is the friend correct? 

M. Laitman: In what he says and what he holds onto by him wanting in such a way, like we say, like we see, like we recognize, we recognize our system. 

Student: How can it be that I'm always wrong? The friend is right, I'm wrong. That's the beginning, right?

M. Laitman: Yes. 

Student: Why? Why can't I be right and he is right, too?

M. Laitman: I'm the will to receive. I'm the will to receive. All my friends are the Creator that clothes in them. That's why there's always me. In the end, we need to solve that system of formulas.

M. Laitman: Equations, yes. Of equations that in them there's one component, me, and the rest comes from the Creator. So in order to find that connection and wholeness, that's what I need to do.

Student: How do I solve this equation? 

M. Laitman: By cleansing your part from the ten, from the ten equations, and that's what you do. We learned that in school.

Student: If I'm always wrong, then, what is it that I have to give to the friends? 

M. Laitman: Each and every one isn't right because he has a will to receive. And if they all work in the will to receive, but on them the Upper Force dwells, and they're willing to receive it, so there's already a foundation of general bestowal. 

Student: How to relate to the friends as more desire to receive that we connect together or as the Creator behind each one and not to see them as another will to receive? How do we look at the friend?

M. Laitman: At the friend, you have to look as if he's the Creator.

Question (Petah Tikva Center): (02:05:53) By justifying the friend, I choose to act in bestowal to a certain small amount, right? 

M. Laitman: Yes.

Question (Turkiye 2): (02:06:19) How does a person get help from the Creator to exit self-love, and how does the Creator hear a person?

M. Laitman: The Creator puts a person into all kinds of states. And by using these states correctly, a person cleanses the will to receive in him, to himself, and remains in the desire to connect to the friends.

Question (Kyiv 1): (02:07:19) You explained that we have to divide the Creator into nine parts between us. In the atmosphere between us, in the connection between us, how do we do it correctly? 

M. Laitman: We'll already talk about that later. Now I can't. 

Question (Zafon 1): (02:07:53) From the article we read, we learned that a person who begins the spiritual work feels in it the taste of dust because he can't receive pleasures in vessels of reception, and he still doesn't have vessels of bestowal. We also learned that the Creator, who prepares for a person a table with a spiritual meal, despises it with thoughts of wicked ones. What will I eat tomorrow? This is done in order for a person to overcome the thoughts of the Sitra Achra and through fear of heaven will come from partial faith to complete faith above reason. Question: We haven't reached complete faith, do we at least have partial faith led by the Creator? 

M. Laitman: Partial faith that we got from now from the Creator, that's not our faith, that we're going and overcoming and acquiring those parts partially, so that we have. 

Question (Haifa 3): (02:09:11) In the middle of the article it was written, taking strength from the rest of the nations. Not that we have to give strength to the rest of the nations, but we need to take strength from the rest of the nations. Can you explain that? 

M. Laitman: No. There are a few articles about that. We'll find them. 

Question (Women Turkiye 1):  (02:10:00) If I feel all of the hard, difficult states that my friend is going through but I understand that the Creator is Good and does Good, does this understanding help my friend? 

M. Laitman: Yes. Every change in our state in somewhat gives influence to our friends. 

Question (Kyiv 3): (02:10:37) It is written in the article that fear is the commandment that contains within it all the commandments. So, first of all, I wanted to ask, we learn that love your friend as yourself is the commandment that contains all the commandments within it. So, does fear also contain within it all the commandments? 

M. Laitman: Fear is on behalf of the vessels. It includes everything. And love your friend as yourself is on behalf of the lights. 

Student: Toward the end, he writes that when a person thinks that today he has faith and tomorrow he won't have faith, it's a smallness of small faith. So, it's a state where a person is afraid that tomorrow he won't have it. I thought this was the fear.

M. Laitman: No.

Question (Women Turkiye 8): (02:12:03) A person is born created with a will to receive. How does he come to an understanding that receiving for himself is a sin and he should fear committing a sin?

M. Laitman: All of our sins, all our actions altogether whether sins or commandments, they are in our thoughts. That's why the sins are actions of reception. Our actions of reception, they are the sins. And the opposite are the commandments.

Question (Women PT 23): (02:13:00) Sounds like today you're trying to explain to us the spiritual work through formulas. I feel like my work in the Ten is a lot less organized and divided. Can you work in this mathematical way in the Ten?

M. Laitman: No. Of course, we're people with feelings and we're working from the feelings. But to organize your feelings in a way that is, that in somewhat we can use it in a scientific, systematic way. So, that's why we do it.

Question (Women Beer Sheva 10): (02:13:53) The point in the heart, the beginning, does it switch on in the direction of the right line or the left line? What activates the initial point? 

M. Laitman: The initial point is activated by Malchut of Ein Sof that is in a deficiency for her state of correction, for the end of correction. From those two ends, there is an influence on the general will to receive, and whatever's closer to that, gets an activation from it, a feeling.

Student: And will that point influence along the way, influence a person whether he will remain on the path or not, the depth of his intentions? Is there any significance to this moment of beginning? 

M. Laitman: Yes, the more a person is from the general point of Malchut, in a more central point in it, so he gets more inspired and activated. 

Question (Petah Tikva Center): (02:15:32) Can we say that we avoid or don't work in connection enough because we're afraid of realizing or discovering that we hate the friends?

M. Laitman: I think there's something about that. Obviously, we're far from one another.

Student: And that distance, we have to discover it in order to even be able to turn to the Creator to help?

M. Laitman: Also.

Student: And before that, we can't ask from Him? 

M. Laitman: But if you don’t discover deficiency, how can you turn to Him? 

Student: Because we learn, and we read in the article that we have to be in connection and bestowal upon each other.

M. Laitman: But if I don't feel I'm lacking that, so what do I do? 

Student: Yes, but we're still told to work in a certain way, so the question is…? 

M. Laitman: What do you mean, work? 

Student: To work even if I didn't feel the deficiency yet. But we want to be in a state of love toward each other, in bestowal. Can we ask the Creator for help in this even without realizing, discovering the distance? 

M. Laitman: But if you don't have a true deficiency, how can you turn to the Creator? It will just be lip service.

Student: So, what is the work we have to do without turning to the Creator? 

M. Laitman: We ourselves want to try and be connected together. And then, all the problems that are revealed, we still somewhat will get an awakening from the Creator from there. 

Student: So, that's something that we want to be in connection with has to be at such an intensity, such power, that the distance, the hatred between us will be revealed. 

M. Laitman: Yes.

Question (Petah Tikva Center): (02:17:50) We need to implore the force of faith. And faith comes from Above. Is there a way to activate the force of faith between us in the Ten? Because the end goal is to give faith below. So how do we switch it so that faith comes from Above until faith comes from below? 

M. Laitman: We need to try to discover our vessel as much as we can, as much as we can bring ourselves to connection and closeness to the Creator. In what? By wanting to perform actions in order to bestow, bestowing in order to bestow, receiving in order to bestow, and to turn to Him. When we get to it, so we stand and wait until the Creator will give us that force.

Student: Wait?

M. Laitman: Yes.

Student: Like a break? Taking a break? 

M. Laitman: No, not a break.

Student: I don't understand what he means by waiting. 

M. Laitman: We don't want more than that. 

Student: Only to ask for this?

M. Laitman: Yes.

Student: From the state of Katnut, how do we ask for a friend?

M. Laitman: Also, the friend is small, and I'm small, and we all connect and cry like little ones do. 

Student: But from the state of Katnut, it's like we don't want anything, I don't need anything, right? Does the screen come from that state?

M. Laitman: Katnut, smallness has a few different types. Smallness is that we can't more, but we want more, and we cry, we scream. That's called smallness. And also smallness that you discover that we don't have forces at all, but we still want it, and we cry out. And you should pay attention, as much as the small ones cry out, the adults can't, they can’t not give to them. Meaning, to cry, to scream, for small ones; that's the right plea. 

Student: How do we discover that all of us in the Ten are in the state of Katnut, smallness, so that we'll be in lowliness together? 

M. Laitman: You're speaking nice. We need to discover that we're together in lowliness, connected in that low state.

Student: Is there an action that will bring us to that state? 

M. Laitman: Connection. And through the connection, we can overcome that gap between us so we connect all of our longings to being small under the great Upper Force. That's what we need.

Student: We will come to connection through our yearning?

M. Laitman: Yes. 

Reader: (02:22:54) Announcement.

Question (Petah Tikva Center): (02:24:37) I wanted to ask: Today is the 76th Independence Day in Israel, and this year there's a feeling of heaviness, obviously, because of the war and the kidnaped and all that. So, it feels heavy in the air. There's no joy and festivities but on the contrary. What can give hope to these people?

M. Laitman: That they will understand the reasons to our state, the lack of wholeness in the nation, and the state, and the leaders, and everyone. What's happening to us? Why? There shouldn't be such a thing. We're lacking the mind to know, the means to know. What's going on? We're lacking an understanding that we ourselves must build ourselves. Nobody's going to do it, and we have nothing to search for. From Above it won't come. We need to correct ourselves. That's called that we're asking, demanding a correction. And then, and only in that way, the Creator will correct us. But we need to be ready. Wanting.

Student: The nation should search for the reason that everything is happening to us? 

M. Laitman: No reason. There's a thousand reasons. That's not important. The reason won't give you anything. You need the solution. The solution is that the nation of Israel needs to overcome above its boundaries and connect together as one nation with one heart. And in this way we'll succeed. Otherwise, no. That's it. 

Question (Petah Tikva Center): (02:27:32) So, regarding what you said that we don't have to delve into the reasons. How can we stop the people from looking for the people to blame? 

M. Laitman: No, we're not allowed to talk about it. In that, we're not going to come out of what we started thousands of years ago.

Student: Because it's as if we keep searching for solutions, and people and people who are to blame. We can't get rid of this sickness. How can we get rid of it? 

M. Laitman: Only by learning the solution according to the wisdom of Kabbalah. That's it. And to try not to put on new places around that. But simply, how the nation, wherever they are right now need to behave.

Student: We shouldn't deal with blaming each other and all that. 

M. Laitman: No, there's no place for that at all. In my eyes, you can say that everybody's right or everybody isn't right. 

Reader: (02:29:21) Announcements. We’ll end with a song.

Song: (02:30:23)