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

Daily Lesson (Morning) June 2, 2024.

Part 2: Baal HaSulam, “Preface To The Sulam Commentary, Item 17.”

Reader: We're reading in the writings of Baal HaSulam, the Preface to the Sulam Commentary, continuing from item 17, Preface to the Sulam Commentary, item 17.

Reading Item 17: (00:23)

17) Each degree must have five lights, called Yechida, Haya, Neshama, Ruach, and Nefesh clothed in five vessels called Keter, Hochma, Bina, Tifferet (including HGT NHY), and Malchut. Since due to Malchut’s ascent to Bina, only two complete vessels remained in the degree—Keter and Hochma—and three vessels, Bina, Tifferet, and Malchut are missing in it, only two lights remain in it—Nefesh, Ruach—clothing the two vessels Keter and Hochma. The three lights Neshama, Haya, and Yechida are missing in it since they have no vessels in which to clothe.

It turns out that the degree is deficient of the first three Sefirot, since due to Malchut’s ascent to Bina, the degree was cut into two halves: Half of it remained in the degree—Keter-Hochma in the vessels and Nefesh-Ruach in the lights—and half of it departed the degree—Bina and TM in vessels, and Neshama, Haya, Yechida in lights. This is why this ascent of Malchut to Bina is implied by the Yod that entered the light of the degree, and the Ohr [light] became Avir [air]. As a result of Malchut’s ascent to Bina, the degree lost the light of its first three Sefirot and remained at the level of Ruach Nefesh called Avir (as written in Beresheet 1, Item 32 in the Sulam [Ladder commentary on The Zohar]).

This matter is also implied in the five letters of the name Elokim, which divided into two halves: MI-ELEH. The two letters MI imply the two lights Ruach Nefesh, clothed in the two vessels Keter Hochma that remained in the degree, and the three letters ELEH imply the three vessels Bina, Tifferet, and Malchut that departed the degree (as written above, Item 14).

M. Laitman: Questions? I don’t see anybody so we’re continuing.

Reading Item 18: (04:17) “The Descent of Malchut from Bina to Its Place.”

18) However, through raising Mayin Nukvin from Torah and prayer of the lower ones, higher illumination is drawn from Hochma and Bina of AK, which brings Malchut out of Bina in all the degrees and lowers it to its place (The Zohar, VaYakhel, p 41). The three vessels Bina, Tifferet, and Malchut previously departed the degree because of the entrance of the Yod, which is Malchut, into the light of the degree, thus ending the degree under Hochma and turning the Ohr [light] into Avir [air].

But now, after Malchut has descended from there and the Yod went out from the Avir, the vessels return to their degree. Thus, once again there are five vessels KHB TM in the degree. And since there are five vessels, all five lights Yechida, Haya, Neshama, Ruach, Nefesh return and clothe in them, and the Avir becomes Ohr once more, since the level of the first three, called Ohr, has returned to the degree.

M. Laitman: Questions?

Question (Petah Tikva Center): (06:05) It says that Malchut, which is Yod, ascends to Bina, and then the Ohr, the light, becomes Avir, air. What does it mean that light becomes air?

M. Laitman: That now that Malchut is in Bina, so in the degree there isn't light as it was before, but Avir, air. Meaning half, it's a Vak, of what there was before that.

Student: Does that mean that it lacks Hochma?

M. Laitman: Yes.

Question (Petah Tikva Center): (06:54) In the previous part, we learned that the Masach, the screen, took a decision that Malchut is at a certain point, here we receive, and here we don't. Why does the screen take a decision now to lower Malchut?

M. Laitman: I don't understand.

Student: Previously, when we talked about the second restriction, the definition of the second restriction is that the screen took upon itself a certain modus operandi with respect to its Guf, to the body, were to receive or not receive light. It's a decision that's made in the screen that raised Malchut to Bina. What is the decision now in the screen, how has that changed? What caused it to change, to suddenly lower Malchut back to her place?

M. Laitman: It's not written?

Reader: (07:52) It's written in item 18 in the beginning, however, through raising Mayin Nukvin from Torah and prayer of the lower ones, higher illumination is drawn from Hochma and Bina of AK, which brings Malchut to Bina in all the degrees, lowers to its place.

Student: So that's exactly the point, who are those lower ones? Is it we with a screen that's working with the vessel? Who is the lower ones here who suddenly cause a change in the screen?

M. Laitman: The vessels that are on that degree, in that same action.

Student: But now we took a decision, now we're in second restriction. We took a decision that with these vessels, we know, we feel probably, that it's forbidden to use them because it will be in order to receive.

M. Laitman: Yes?

Student: So we decided to take upon ourselves a second restriction, we took a decision. What causes it to change all of a sudden? What are these vessels that, it's not clear.

M. Laitman: Do you understand him?

Reader: (09:03) He’s asking, what's making the lower ones decide that they do want to use these lights which previously they couldn't?

M. Laitman: Yes? Well, that's got that, those same lights have to return to the degree.

Reader: But there's a second restriction, so why do they suddenly ask to use vessels that they decided not to use?

M. Laitman: So what does he write onward?

Reader: (09:33) In item 18 or afterwards?

M. Laitman: 18. Let’s read Item 18 again.

Re-Reading Item 18: (09:40)

18) However, through raising Mayin Nukvin from Torah and prayer of the lower ones, higher illumination is drawn from Hochma and Bina of AK, which brings Malchut out of Bina in all the degrees and lowers it to its place (The Zohar, VaYakhel, p 41). The three vessels Bina, Tifferet, and Malchut previously departed the degree because of the entrance of the Yod, which is Malchut, into the light of the degree, thus ending the degree under Hochma and turning the Ohr [light] into Avir [air].

But now, after Malchut has descended from there and the Yod went out from the Avir, the vessels return to their degree. Thus, once again there are five vessels KHB TM in the degree. And since there are five vessels, all five lights Yechida, Haya, Neshama, Ruach, Nefesh return and clothe in them, and the Avir becomes Ohr once more, since the level of the first three, called Ohr, has returned to the degree.

M. Laitman: Is that clear, No?

Question (Petah Tikva Center): (11:11) Now the vessels suddenly ask for a change, probably.

M. Laitman: Because they have a deficiency, they had light then Malchut ascended and limited the light in them. And then they feel that deficiency.

Student: But it's the nature of the vessel, it's the will to receive, after all.

M. Laitman: That's what it had and it had records. It's more than the light just coming and departing without any reason.

Student: But in the screen, there was a decision made because of the feeling that it is impossible to give light over there.

M. Laitman: And there really won't be.

Student: How did Malchut descend, how did it come down? There was this, had this barrier that light of Hochma comes only this far, it suddenly changed because Malchut went down to her place?

M. Laitman Rereading: “However, when Malchut descended from there, and the Yod comes out of the Avir and the vessels return to their degree, again, there are five vessels, KHB TM in the degree. And since there are five vessels, the five lights, Yechida, Haya, Neshama, Ruach Nefesh, return to clothe in them and the Avir becomes Ohr once more. Yes?

Question (Petah Tikva Center): (12:57) I think the question he’s trying to ask is, what is the connection between the second restriction and the rising of Mayin Nukvin, MAN? How does one lead to the other?

M. Laitman: The second restriction means that two vessels, Zeir Anpin and Malchut, come out of the degree, right? And what remained in the degree were two or three vessels, sometimes we say this way, sometimes that way, that's the second restriction. Now, you say that when the second restriction returns, I mean when the vessels return to their place, so those vessels return to their place and then the state comes back to what it was.

Student: That's clear but he says that it happens because of the raising of Mayin Nukvin. How is there suddenly Mayin Nukvin, what is the process that leads to the raising of Mayin Nukvin?

M. Laitman: What happened?

Student: That's the question, what happened after the second restriction? Suddenly there is an awakening of a deficiency of raising Mayin Nukvin. It's a process that didn't happen before.

M. Laitman: Because the deficiency wasn't revealed, yet.

Student: So how was it revealed now after the second restriction?

M. Laitman: Because the light departed.

Student: But it always departs and only leads to a coupling at a different point. Within the Partzuf, and now there is something from a completely different type. The raising of Mayin Nukvin that leads to a light that does enable expansion of the light downwards, which wasn't the case before.

M. Laitman: “But now after Malchut has descended from there and the Yod went out from the Avir, the vessels return to their degree. Thus, once again, there are five vessels of the degree, KHB TM of the degree, and since there are five vessels, all five lights clothe in them again.”

Student: That's clear, it happens because upper illumination is extended from Hochma and Bina of AK.

M. Laitman: Yes, the vessels return to their degree.

Student: But why was the upper illumination drawn? He writes that it's because of the raising of Mayin Nukvin and because of the Torah and prayer of the lower ones. How does it happen, this process?

M. Laitman: The deficiencies awakened that first they had lights and now they don't.

Student: When there was an expansion of the light into phase four, and there was in Partzuf SAG, a mixture with NHY of AK, the second restriction awakened as a result. Dealing, engaging, with the deficiencies led to the second restriction. How is there another awakening of deficiencies, that's not clear?

M. Laitman: Yes.

Question (Petah Tikva Center): (16:24) Let's say I took a decision for my son, I seen that he did something bad for him, and I took a decision for him in order to guard him and not let him fall. Now he tells me, Dad, come on, come on, Dad, come on, why should I change my decision if I understand in advance, I took the decision for him? In the second restriction, I took a decision for him so he doesn't get hurt. Why did I suddenly change? Why does the screen that we built suddenly change because of a decision that we made in order to guard the lower ones?

M. Laitman: Because I guess you see that with this new action your son will learn even better what's for his benefit and what isn't for his benefit.

Student: So I let him fall.

M. Laitman: So what?

Student: Yes, but I'm saying I let him fall. Let's say sometimes I let my son do whatever he wants in the living room. He feels like he's doing whatever he wants, but I know he's in the living room.

M. Laitman: Yes?

Student: But the returning of the vessels to their places to open everything for him. The laws of restriction that we took to limit, it all disappears. It's not like you say, Malchut went down to Zeir Anpin, so there's still some level of giving him freedom. But now you say, no, it's everything.

M. Laitman: So you let him do anything, right?

Student: It seems like, well, truly above reason. Yes, whatever happens, I'll just let it happen even though I already understand what is good and what is not.

M. Laitman: I understand you, there's something about this.

Question (Petah Tikva Center): (18:43) Who is managing the Partzuf? The screen that stands at the head of the Rosh, or Malchut that stands at the Parsa?

M. Laitman: The screen of the head of Rosh.

Student: It seems like when she ascends to the place of the Parsa, she ascends with deficiencies. She knows what's missing, and she draws a light, and she knows who to give and how much.

M. Laitman: Yes?

Student: So there's a fundamental change in the Partzuf, it's no longer the Rosh, the head that's governing the Partzuf. But Malchut that stands at the Parsa, she divides the lights.

M. Laitman: Let's say so. It's not exactly, but we'll see.

Student: Can we say that the Partzufim of the second restriction are in the Partzuf of the first restriction? The first restriction reveals Malchut, passes the light from above downwards, exposes the will to receive.

M. Laitman: Yes?

Student: The will to receive discovers it cannot bestow, it goes up to the Parsa, and there it becomes the boss. It begins to run the Partzuf, it knows what it needs, how to bestow. It begins to draw the light from the Parsa.

M. Laitman But is it below the Tzimtzum, the restriction?

Student: Under the first restriction, but it already knows what it needs in order to add something in bestowal already. When it receives the light from Hochma and Bina of AK. I'm saying there's a complicated process here.

M. Laitman: All in all, he has to take two steps.

Question (Petah Tikva Center): (20:35) The process of Malchut’s ascent, she kind of says, I don't have vessels of reception, so I don't relate to them, it's only vessels of bestowal. And that's the association with Bina because Bina also says, my vessels of reception, I'm lowering them, I'm doing the same thing you are.

M. Laitman: Yes.

Student: Is it like a process that they both do the same action, which afterwards should lead to some correction? Because Bina too says, although her vessels of reception are also in bestowal, she says, now, I too don't have them, I don't use them. Is this the association?

M. Laitman: Also, that is similar to one another, yes.

Question (Petah Tikva Center): (21:30) It sounds like the vessel restricted itself, Malchut restricted herself, because she couldn't use the vessels, the lower vessels because she felt she couldn't use them in order to receive. So, she restricted them, went up to Bina and then she raised the prayer, because she was deficient of light, she was in deficiency. And then she received some force, called Yod, which became Avir, some force. She can receive these lights in order to bestow again, she received the vessels again, and she was filled with light again. That's what it sounds like.

M. Laitman: Okay.

Question (Petah Tikva Center): (22:20) The descent of the lights, described in the excerpt we read in item 18, the lights go down below the Parsa again?

M. Laitman: Yes.

Student: So the second restriction, is it canceled?

M. Laitman: Wait, what are you talking about?

Student: Item 18, we just is read, what the friend asked, I'm trying to scrutinize the question. There was a second restriction, Malchut went up to Bina, the Parsa was created. Now what's described in this item is that it's canceled, and Malchut decided to, after all, receive below the Parsa?

M. Laitman: The Avir returns to its degree, right?

Student: Yes.

M. Laitman: So?

Student: Yes, there is an illumination below the Parsa, all the way down?

M. Laitman: Right.

Student: It's really strange.

Question (Petah Tikva Center): (23:25) In the beginning he writes, however, through the ascent of Mayin Nukvin from the Torah and prayer of the lower ones, a higher illumination is drawn. So, the lower ones are the AHP that he put the Parsa on?

M. Laitman: Those are usually the souls of the righteous.

Student: I don't understand.

M. Laitman: The lower ones are called the souls of the righteous.

Student: It's not the AHP we talked about before, that remained below?

M. Laitman: Yes.

Student: So what does it mean that he says, that through the ascent of Mayin Nukvin from Torah and prayer, from reception of light and deficiency, right? The combination of light and deficiency created in the souls of the righteous. That we don't know what it is, yet? I'm trying to understand this line because it sounds unclear.

M. Laitman: “However, through the rising of Mayin Nukvin from Torah and prayer of the lower ones, higher illumination is drawn from Hochma and Bina of AK, which brings Malchut out of Bina in all the degrees and lowers it to its place.”

Student: It sounds, in the second restriction the Parsa was created, he decided not to receive in the AHP, it can't receive in order to bestow.

M. Laitman: Yes?

Student: This implies that through this restriction, in the end, he does receive in this AHP, light, receive light and then Malchut comes down. There is, I don't know, another breaking, I don't know what to call it.

M. Laitman: No, it's revealing the deficiency, no more than that.

Question (Petah Tikva Center): (25:34) Well, either it'll solve the confusion, or maybe I'll be more confused but from what I know, the shattering was once. Then when the prayer arose, the degree was in Katnut, the prayer ascended. And then Malchut was separated from Bina and descended, and all the lights came in. But that's to a certain measure, like we learned about the ascent of Shabbat. It's not the same shattering that was there before the Parsa. The lights descended and Malchut was separated from Bina, and all the lights were filled. We're not speaking about the degree of the shattering that happened before, but on the correct degree that the prayer rose.

M. Laitman: Okay. That’s it.

Question (Petah Tikva Center): (26:35) It's written that by the help of Torah and prayer, so the MAN is already a plea from vessels of reception but already in order to bestow. Because if they went through Torah and prayer, so they're attempting to receive in order to bestow.

M. Laitman: Yes?

Student: Because there should be a correction on the vessels, and then there should be an opportunity for Malchut to receive the lights. So it's not the vessels that were there before the shattering that just wanted to receive. That's the difference between the two states that came earlier.

M. Laitman: Yes.

Student: So it's already vessels that are being corrected, that's why they can receive.

M. Laitman: It's on the way to correction.

Question (Petah Tikva Center): (27:20) In general, in the second restriction, starts an incorporation between two opposite qualities that start seeing how each one is incorporated by the other's qualities, Bina from Malchut, Malchut from Bina. This incorporation is actually the foundations that let two opposites connect, right?

M. Laitman: Yes.

Student: If you take a depiction that we're sitting in the Ten, ten different people, each one according to their own nature. So from our efforts, we are incorporated in one another by doing a lot of actions together, studying together. If I want, for instance, to connect to a friend, I need to increase the part in me where I'm incorporated in him and see that is more important than my own qualities? What allows a connection between two opposite things, what's the action?

M. Laitman: Each one annuls himself in order to connect with the other.

Student: So he increases the part of the friend within him and lowers the point of himself inside?

M. Laitman: Yes.

Student: How do you do it before a group with many people? Let's say a Ten, there's a lot of qualities.

M. Laitman: You respect the friend, you extol him in his importance, elevate him.

Student: So when Bina rises, lowers, nothing actually lowers or rises, he just increases the part of Bina in him.

M. Laitman: Yes, ascents and descents are only in appreciation.

Question (Petah Tikva Center): (29:20) Nothing can happen in the Guf without a decision in the Rosh, right?

M. Laitman: Yes.

Student: So also, the MAN of the lower ones, and the five vessels that returned, was a decision that took place in the Rosh?

M. Laitman: Yes.

Student: Also, the MAN from the lower ones?

M. Laitman: What do you mean?

Student: That the reason that the vessels returned to a complete degree was the MAN of the lower ones?

M. Laitman: Yes?

Student: So that was also a decision in the Rosh?

M. Laitman: Yes.

Question (Petah Tikva Center): (30:02) After the second restriction, there are no true lights but only illuminations?

M. Laitman: Yes.

Student: What's the difference between light and an illumination?

M. Laitman: GAR and VAK: The light that comes out as light, comes out, you know, five vessels, and it can expand in five vessels. And light that is VAK, it emerges only from two vessels, and can expand only in two vessels.

Student: Also, lights Neshama, Ruach, Nefesh, or only Haya and Yechida?

M. Laitman: I didn’t understand.

Student: All the lights after the second restriction are like illuminations, and also Nefesh, Ruach, and Neshama, or only Haya Yechida are considered.

M. Laitman: From this whole confusion, I don't understand what you're saying, whether you are speaking, or whoever is there (translating). They are all kinds, there are all kinds. NRN: Nefesh, Ruach, Neshama, we say that it happens in the degree but Haya and Yechida don't because they are too big. They can't be received in order to bestow.

Student: Then NRN is like the true light or is it revealed as an illumination after the second restriction?

M. Laitman: NRN is like a complete light, let's put it this way. Although, afterwards, we'll talk about whether there can be NRN, if there is no Haya and Yechida? What is nevertheless missing? We'll talk about it more.

Question (Petah Tikva Center): (32:53) All of this is before the shattering, before Adam HaRishon, right, or am I mistaken? So how could the souls of the righteous be the ones raising the MAN here, the prayer and Torah?

M. Laitman: No, no, no.

Student: You said the ones performing the Torah and prayer, the lower ones are the souls of the righteous.

M. laitman: So?

Student: But this is before the shattering of Adam HaRishon, so where are the souls of the righteous, where do they come from?

M. Laitman: There are none.

Student: So who is raising MAN, here?

M. laitman: The vessels that feel they have a deficiency in the lights raise MAN, which they feel that they deserve according to their vessels.

Student: Okay, you said the souls of the righteous, that's why I was confused.

M. Laitman: Well, I may have.

Question (Petah Tikva Center): (34:13) In item 18, he was speaking about the system that has two states, Katnut and Gadlut. And how it goes from one state to the other, it's in general, not a specific point in time.

M. laitman: Yes.

Student: And afterwards will come a process when it will happen. The second question, a lot of questions about the decision of the screen, Malchut feels this, Bina decides. If I understand correctly, this whole process is conducted by the Rosh, right, Rosh of SAG. And it decides, let’s say, the second restriction, it decides on the quantity you can receive. And there's like a valve, the ending Malchut, and it ascends to a certain place where the light can reach and no more.

M. Laitman: Yes.

Student: Is that the right way to think of it?

M. Laitman: You can.

Student: Is there even a point to speak about a Malchut deciding and thinking, or are they just implementing, and the Rosh decides? The Guf only performs actions according to the Rosh's decision, right?

M. Laitman: Yes.

Question (Petah Tikva Center): (35:39) Changes, practical changes happen when the Malchut returns to her place?

M. Laitman: Yes.

Student: Now that Malchut ascends to the upper one and wants to acquire His qualities, it's through annulment and subjugation and adhering to the upper one, right?

M. Laitman: Yes.

Student: From here we need to reach a state from Katnut to Gadlut. Here, can you explain a bit about it?

M. Laitman: I can't, we will learn it.

Question (Petah Tikva Center): (36:23) When Malchut ascends to Bina, what do the lower Sefirot receive from that illumination of those qualities of mercy? What does it give them?

M. Laitman: When Malchut ascends to Bina, it means she doesn't receive more than that.

Student: And the Sefirot below her, what is this illumination?

M. Laitman: Ruach, Nefesh, Ruach, Nefesh, that’s it.

Student: Something happens from the lights that descended outward, they don't feel it?

M. Laitman: Yes.

Student: Then how does it happen that the action of correction keeps going to receive the lights all the way, with a different intention?

M. Laitman: According to the Reshimot.

Student: So the Reshimot that remained under the Parsa, and all of that caused.

M. Laitman: Yes.

Student: To continue to the Rosh and think how to receive the lights.

M. Laitman: Yes.

Student: In which category. The world of Atzilut happened after the second restriction in the world of Nekudim.

M. Laitman: Yes.

Question (Petah Tikva Center): (38:05) How, from two discernments, reception and bestowal, black and white, did a whole palette of colors come out, or is it an illusion?

M. Laitman: Reception and bestowal, correct, they are two forms.

Student: You can get more gray or less gray?

M. Laitman: Yes.

Student: But we live in such a colorful world.

M. Laitman: It all comes to us from these two forms, yes.

Student: There's no third?

M. Laitman: The third is darkness.

Question (Petah Tikva Center): (38:55) We learned that at the end of the first phase, a new desire is revealed to enjoy giving, from the state of the giver, which is actually Bina. What's the addition of the Malchut that rises to Bina if there's already an understanding of the importance of the giver? Joy from giving, so what's the addition to go on this path to know the giver?

M. Laitman: I didn't understand.

Student: In the expansion from above downward, in the end of phase one, in the beginning, there's pleasure from giving. From knowing the greatness of the giver, from His state, and that is actually Bina. Now there's another ascent from Malchut to Bina, so the question is what is the addition here?

M. Laitman: Where do you see it, in which partzuf, in which place?

Student: We are talking about Malchut rising to Bina, when they're in NYH of AK, there's an incorporation between the qualities of Malchut and Bina. Then, actually, in the vessel, there's a new limit that is determined. So, what's the addition to the general vessel from that ascent that already in the expansion from above, downward, there are discernments of the greatness of the giver, the importance of the giver? What's the actual addition here?

M. Laitman: The addition is more discernments between Malchut and Bina.

Student: So, that's the question, what does Bina gain from Malchut's ascent to her? What is there a created being for, does it add anything? How can it be that there's an addition to bestow that it's whole and complete, what addition is there here? That, something unpure as Malchut can rise?

M. Laitman: But now, toward Malchut, they measure all the discernments. Malchut, that ascends to Bina, places herself in Bina, and with respect to this Malchut, all the discernments in Bina are measured.

Student: It's like the thought of the embryo in the womb as something that is so foreign?

M. Laitman: Let's put it this way.

Question (Petah Tikva Center): (43:10) Let's say, Haya and Yechida are lacking in the degree, the Nefesh, Ruach and Neshama, each one of them, also in each one of them, is Haya and Yechida lacking? Could there be a light, let's say, of Ruach because we have to reach ten Sephirot?

M. Laitman: Yes.

Student: So, if Haya and Yechida are lacking in every degree, so also horizontally it's lacking?

M. Laitman: It should probably be this way here.

Student: So, also if we receive lower lights, but we receive them in wholeness, there is Haya and Yechida there?

M. Laitman: Yes.

Question (Petah Tikva Center): (44:08) Earlier, in a friend’s questions and yours together, about annulment and incorporation with the friends. From there, we take the friends' desires and they're more important than my desires, it's like Malchut ascending to Bina. So, the question is, in that same language, can you define the second restriction?

M. Laitman: The second restriction is that we don't use vessels of reception.

Student: In the relation between me and the friends.

M. Laitman: Also, why does it matter? Go ahead, ask.

Student: When I work with the Ten, and every time, every Ten meeting, every effort, we take a decision for the benefit of the Ten and I try to calm myself. What's the difference between just stopping this will to receive like the first restriction? Or stopping it on the second restriction in this work, in the work between us? There's not being allowed to receive, a prohibition, like in the first restriction, and an ability to bestow where you can't receive in order to bestow.

M. laitman: There's no such thing.

Student: So how’s that?

M. Laitman: In the second restriction, you have a restriction on all the vessels of reception, from the smallest to the greatest.

Student: But in the second restriction, also a new area opens up where you can work.

M. Laitman: Because of it, it opens precisely because it is impossible to receive in order to bestow, it opens.

Student: How can we, in the Ten, define what we cannot receive?

M. Laitman: Not being able to receive doesn't mean we are unable to receive. We are unable to receive in vessels of reception. But in vessels of bestowal, do whatever you want.

Student: How, in the Ten, do we advance towards really, today we have a meeting in the evening. How do we work together in order to understand what's here and what's there? We really want to say at least that here we're not receiving, to get to an even deeper level of connection.

M. Laitman: I don’t, exactly, understand what you're asking. But what is certain is that we are forbidden to receive in order to receive. We don't work with vessels of reception, we work with vessels of bestowal, only in a place where we see that we are bestowing, for sure, and that no reception will come out of it, against our will or something.

Student: I just really want today that we take another step towards spirituality, and I feel that sometimes the mind just falls, and I make efforts to go through the right connection.

M. Laitman: I don't know, I don't understand you, maybe that's why I can't kind of reformat what you're asking. Can someone help him?

Question (Petah Tikva Center): (48:53) What in the connection between us can we do today? What should we do to promise that we'll work with the vessels of bestowal in the right way?

M. Laitman: How can we organize the connection between us so that we will work only with vessels of bestowal.

Student: And also work correctly in there.

M. Laitman: The second restriction, it forbids us from working with vessels of reception because we will never be able to work with vessels of reception in order to bestow. In other words, if you have such vessels in the Partzuf, you can immediately cut them off and throw them away. That's the condition of the second restriction. All the other vessels can be checked because there might be all kinds of incorporations with the rest of the vessel. And after you checked and saw that there is no incorporation with vessels of reception in vessels of bestowal, then use the vessels of bestowal.

Question (Petah Tikva Center): (50:52) Is it a necessary condition for the connection between us? To make this separation between vessels of bestowal and vessels of reception, it’s the first condition for the connection between us? That without that we won't be rewarded in our connection?

M. Laitman: Yes.

Question (Petah Tikva Center): (51:22) Sometimes a Ten gathers and the friends really try and make sure there’re good things to eat. In the past, you mentioned an event that Rabash invited you to a meal, and you explained how Rabash used to eat very concentrated. How do we take this thing? Or what direction can you give us? Let’s say in a Ten meeting, that the friends really try to come out of themselves to make the food tasty but to remain in the intention that you just explained. How do I make that separation that I'll eat only in order to bestow? How do you do it?

M. Laitman: We will learn together, right now, I cannot say it. I don't have the strength,

I don't have the strength.

Reader: (52:56) We're going to summarize in the Tens now, please.

Announcements: (59:17)

Song: (01:00:05)

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