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

Daily Lesson (Morning) March 8, 2025.

Part 1: Baal HaSulam. Shamati 9. What Are Three Things that Broaden One’s Mind in the Work?

Reader: Hello, we are reading in the writings of Baal HaSulam in Hebrew page 524 from Shamati article Shamati 9 “What are Three Things that Broaden One’s Mind in the Work?”. You can find the study materials in the Sviva Tova and Arvut websites. You can also send us live questions through the websites. Again, reading from Baal HaSulam’s Shamati 9 “What are Three Things that Broaden One’s Mind in the Work?”.

Shamati 9. What Are Three Things that Broaden One’s Mind in the Work?

I heard on Elul, August 1942

Reading: (00:34) The Zohar interprets what our sages wrote: “Three things broaden one’s mind. These are a handsome woman, a handsome abode, and handsome Kelim [vessels].” It says, “A sightly woman is the Shechina [Divinity]. A sightly abode is his heart, and sightly Kelim are his organs.”

We must explain that the Shechina cannot appear in its true form, which is a state of grace and beauty, except when one has sightly Kelim, which are the organs extending from the heart. This means that one must first purify his heart to be a sightly abode by annulling the will to receive for himself and accustoming himself to work so all his actions will be only in order to bestow.

From this extend sightly Kelim, meaning his desires, called Kelim, will be clean from reception for himself. Rather, they will be pure, called “bestowal.”

However, if the abode is not sightly, the Creator says, “he and I cannot dwell in the same abode.” This is because there must be equivalence of form between the light and the Kli [vessel]. Therefore, when one takes upon himself faith in purity, in mind or in heart, he is imparted with a sightly woman, meaning that the Shechina appears to him in a form of grace and beauty, which broadens his mind.

In other words, through the pleasure and gladness he feels at that time, the Shechina appears within the organs, filling the outer and inner Kelim. This is called “broadening the mind.”

This is obtained through envy, lust, and honor, which bring a person out of the world. Envy means through envy in the Shechina, regarded as zeal in “The zeal of the Lord of hosts.” Honor means that he wants to increase the glory of heaven. Lust is by way of “You have heard the lust of the humble.”

M. Laitman: (05:15) This is what is written about the entrance to the work that we need to be ready, or to ready ourselves with envy, lust, and honor. That's it. All the rest we already have to learn it from what becomes revealed to us through the lesson.

Question (Petah Tikva Center): (06:16) He says here that the first condition for anything is the person must first purify his heart. Or in other words, when a person takes upon himself the state of purity. What is this purification of the heart?

M. Laitman: To purify the heart means that a person feels that his heart is only drawn to the Creator and there is no other deficiency in his heart.

Student: So how does envy, lust, and honor bring one to that?

M. Laitman: Envy, lust, and honor are three desires of the person. That if he fulfills them and in connecting to the Creator, then he has no other vessels. As written he's already in complete adhesion.

Student: Envy, lust, and honor should be towards the Creator?

M. Laitman: Yes. Yes, that includes everything.

Question (Petah Tikva Center): (08:11) To continue the friend, what does it mean that there should be equivalence of form between the light and the vessel?

M. Laitman: In spirituality, and in general, you have to have the quality. In the vessel that you make you have to have the quality of the light, which then comes and fills the Kli. Therefore, we have to examine ourselves this way during the time of preparation, meaning that only the desire is revealed but not the fulfillment. That we will be certain that we are ready for the correct fulfillment, and that fulfillment exists literally in that quality that is the quality of the deficiency of the Kli. That's how we correct our vessels to fit the light.

Student: This check, Rav, is it personal or should I check myself within the Ten, in the connection between us?

M. Laitman: The test is in the Ten, in the connection between us. You could say this: that only the connection between us, and its fulfillment is what we need to examine, and accordingly, we get closer to the Creator.

Student: How does each one of us in the Ten scrutinize that the feeling is correct and we are receiving it through a correct connection with the Creator?

M. Laitman: We have to see how much our general will to receive wants to get close to the Creator, to be fulfilled by the Creator, and thus to the extent that the Creator will fulfill it, we get closer to the complete fulfillment, and that's really the goal of our life.

Student: So, that's the test that we should have every day, anew?

M. Laitman: Yes.

Student: Now, as far as I'm concerned the complete feeling from the Creator is that all the friends, actually, are in a state of balance in the connection between us, that we all are in a complete balance in the connection between us and the Creator?

M. Laitman: Yes.

Question (Tel Aviv 1): (12:00) Can the Holy Shechina be revealed in its true form in the state of, it says here: grace and beauty only when one has sightly vessels that are extended from the heart. What are these vessels that are extended from the heart? What does this extension mean? What is extended from the heart?

M. Laitman: That the heart is the place where the Creator needs to be felt. That the Creator will fill the heart. The heart is the place where we examine how close we are, or still far we are, from the Creator. All of that has to do with the feeling of the heart.

Student: I mean, actions are extended from the heart this way or that way. My heart is impure, filled with the will to receive. My actions will be egoistic and vice versa. Is that correct?

M. Laitman: Correct.

Student: And full responsibility for the purity of the heart, is it all on me? Is all of this responsibility on me or did the Creator make me this way? How do I divide the responsibility between myself and what thoughts I have in reception or bestowal versus what is the Creator's responsibility?

M. Laitman: We have to ask to have the possibility to check ourselves after we test it out. Then what we get as a result of the test, we take that as proof.

Student: The criterion for the check is always the Creator, true bestowal, it's always in relation to that?

M. Laitman: Yes.

Student: Later on he says, when a person takes upon himself the state of faith in purity, in heart or in mind, then he's rewarded with a handsome woman.

M. Laitman: Yes. So the question is if I, from the power of my desire in my mind and heart, receive the revelation of the Creator, and I come to Him with my complete vessel, then we get to a point where we have a complete connection with the Creator, and we don't need anything else. We don't have any other vessels. It's the end of both the correction and fulfillment.

Question (Kyiv 1): (16:14) How, in our common abode, common house, in the desire, in man's heart, how can the Shechina be revealed there?

M. Laitman: If we wish to feel the Creator's attitude to us, then there can't be any limitations to it, and that's how we'll feel Him, how much we long for the Creator, and wish only for Him to fulfill our desires.

Student: How do we take our common home in the Ten, how do we organize it correctly, so that the Shechina will be revealed there?

M. Laitman: For that, we just need to connect in the right way between us, and in that connection we support each other, and in general, we come to a point where all our desires connect to a single desire, to attain the Creator.

Question (Izmir): (18:01) How can envy, lust, and honor be used correctly towards the importance of the goal?

M. Laitman: Ultimately, what comes out of the article is that if we aim envy, lust, and honor towards the Creator, only that way can we be filled by these qualities of envy, lust, and honor in a complete way.

Question (Almaty): (18:54) At the end of the first paragraph, it says that then one's desire, called the vessels, will be pure, pure of reception for oneself. It turns out that cleanliness from reception for oneself and bestowal are two different things, or is it the same thing?

M. Laitman: There could be varied nuances here, I can't say. In principle, if we fulfill our egoistic desires with the quality of bestowal, then there's no more vacant space left in them for any kind of reception from the Creator, so that this has to be sufficient for us.

Question (MAK 11): (20:21) In the article it describes clearly envy and honor, but it's not clear what lust means.

M. Laitman: Lust is a ripe desire from man towards the Creator, a desire that has ripened to receive the Creator in man's vessels, to be filled by the Creator, to know Him, to feel Him. And in such a way, to acknowledge that only the revelation of the Creator can bring man to wholeness.

Question (Kyiv 1): (21:24) You said that we should constantly check the connection between us. How should we check this connection?

M. Laitman: How should we examine the connection between us? I think that in principle we will learn about it later on, how this constitutes most of our work in the correction. So, let's advance forward and we'll see.

Question (Women Moscow 6): (22:45) It says that through the joy and pleasure, a person feels both the external and internal vessels, and this broadens his mind. What are the external and internal vessels?

M. Laitman: The desires. The desires to be filled and feel the Creator within us.

Student: What are the vessels that are outer and inner for the person?

M. Laitman: We will learn it, in principle. The inner vessels are the vessels that remain with me, they always belong to me, and I feel them as my own. And the external vessels are vessels that I need to attract. We'll learn that, but I can't right now try to frame it into something where I can express it concretely.

Question (Women Ukraine 2): (24:38) Your heart is like a huge ocean. How do we broaden the heart?

M. Laitman: How to broaden the heart? Like he says, by envy, lust, and honor. They expand a man's reason. That's the handsome woman, and abode, and vessels. So, that's how we have to see ourselves. Like he says in the beginning of the article a sightly woman is the Shechina, a sightly abode is his heart, and sightly Kelim [vessels] are his organs - in qualities that I feel within the heart. It all has to do with man's desire of receiving from the Creator all that the Creator has prepared for him.

Question (Women MAK): (26:11) What is the desire of a person that keeps silent, that he increases in him the greatness of the Shechina?

M. Laitman: What do you think? What has more influence? What expresses a deeper expression of desire, of yearning to the fulfillment of the Creator?

Student: It's a question to me, Rav?

M. Laitman: Yes, to you.

Student: I think that the prayer, some sort of an inner, continuous dialogue with the Creator to express my devotion and my love through the work in the Ten, in the group, through the world Kli. And determine His greatness, that is to feel, to know, to be aware of the greatness of the Creator, and constantly express it through prayer.

Question (Petah Tikva Center): (28:11) In the end he concludes with envy, lust and honor. I have three questions about that. What does it mean to be envious of the Shechina?

M. Laitman: To be envious of the Shechina means that she receives everything that the Creator wants to give to her, and she's fulfilled with Him, and that fulfillment, we envy it. Meaning, how can we have such a degree of desire and ability to be filled by the Creator like the Shechina?

Student: So, we should be envious of that feeling that the Shechina can give us, and we don't have it.

M. Laitman: Yes.

Student: What does it mean that as a result you feel the glory of heaven? What is this glory of heaven?

M. Laitman: That it's in the Creator, and we can receive it only according to the equivalence of form with Him.

Student: So, you should truly honor this quality of bestowal. And what does it mean at the very end, we've heard, the last of the humble? Humble means what? Modest?

M. Laitman: We'll learn that.

Question (Petah Tikva Center): (30:20) He speaks about being envious of the Shechina. The question is, what is the Shechina?

M. Laitman: Shechina is all the vessels created by the Creator, and they are all as receivers. They're revealed. So, all those vessels that become revealed in the created beings, they are referred to as Shechina.

Student: Okay, now envy, lust, and honor. These are feelings that a person receives from the Creator? Does he have the possibility to awaken it by himself? How does it work?

M. Laitman: Envy, lust, and honor. These vessels are certainly received from the Creator, who else? There's none else besides Him. And we correct them in order to bestow. And then we fill them with the upper light that comes according to equivalence of form to those vessels.

Question (Petah Tikva Center): (32:24) He writes that when a person takes upon himself the quality of faith in purity, in mind or in heart, he's imparted with a sightly woman. When he writes that when a person takes upon himself, what does he take upon himself? Is it some sort of commitment? He agrees to something? What is that faith?

M. Laitman: He agrees that the vessels will be revealed in him which are able to be fulfilled with what is called a sightly woman.

Student: At that point in time, what you said is high. I would like to when I get up in the morning and I want to start to agree to something, to go in that direction where I accept, to some extent, that pure faith. So, what is this thing? What should I agree to or want?

M. Laitman: What becomes revealed to you from within your vessels. According to the vessels, you go towards them and you reveal them and you connect to them.

Student: What does it mean that the vessels are revealed? Are these things that happen to me in life, in various situations? Is that what vessels mean?

M. Laitman: Vessels are desires that you can fulfill with the presence of the Creator.

Student: So, a desire that appears to me, I now search how to connect it with the Creator?

M. Laitman: Yes.

Student: This is what I need to search for in my daily life, how to connect the desires that appear in me to the Creator?

M. Laitman: Yes.

Student: It says that these three things: a handsome woman, a handsome abode and handsome vessels come from the Creator. So, what depends on us in order to attain these three discernments?

M. Laitman: What's up to us is to move towards that. The vessels aren't ready yet, meaning the desires aren't ready yet. They're not full. They're not sensing. Rather, we have to prepare them for the meeting with the Creator, which comes from within those vessels.

Student: Are these vessels, does it mean my thoughts? Because if so, the thoughts come from the Creator. And my mind is always distracted. So, what can I do to reach the right vessels, the right thoughts?

M. Laitman: You have to always think of what you're lacking in those vessels. And then you'll begin to feel what other qualities you have to reveal in them, so that behind all these qualities, the Creator will appear.

Question (Croatia): (37:13) You answered to the friend that the lust is a desire that is ripe for the Creator. And how does a desire ripen? How is it ready to be filled from the Creator? You said, it's a desire that is ripened to know and feel the Creator. Can any desire change like that? And how does this happen?

M. Laitman: A desire that can reveal the Creator is a desire that exists inside of the Creator. We will work on that, and we will see the different kinds of desires. I don't think that now we should discuss that.

Reader: A friend is asking: we discussed envy, lust, and honor before, and you explained what lust is, what is lust for the Creator. So, that's what the question is about. What is lust for the Creator? What is that lust that's already ripe to reveal the Creator in the right way?

M. Laitman: When a person feels that he has lust for the Creator, that he wants, very much, to connect with Him, to connect, and …

Student: The process or something, that it happens, that this desire grows like this, ripens.

M. Laitman: This is true, yes. There is a particular process. Because, nevertheless, these are desires that are not yet ready in a person, and so a person has to go through some inner development.

Student: What is this process?

M. Laitman: This process is that a light shines on the desire, and the desire, bit by bit, through this light it changes, until it reaches a state where you can work with it, already, in order to bestow. It's the correction of the desire.

Question (Turkiye 2): (41:39) The question is from Azerbaijan group, but I feel their question, and the question is this. Man's pride grows every day?

M. Laitman: Yes.

Student: How, in such a state, can one feel that he's on the right track, that he's with the Creator's will in his actions?

M. Laitman: I didn't understand, again? How, in a desire that appears each and every day that it changes a person can feel in it?

Student: Yes, a person every day feels his pride is stronger, bigger.

M. Laitman: Yes.

Student: In such a state, how can one feel that he's on the right track to the Creator's will?

M. Laitman: Part of the fact that a person operates on coming closer to the Creator through greater desires, and in this process he receives greater vessels and greater lights. And the development of the desires, also from a smaller desire to a greater desire, and also the filling of the desires, a smaller filling versus a greater filling, so one begins to feel that here he is in a process that entirely passes through him. And then one should participate by himself in this process. And in this way, he advances.

Student: I also have another impression that pride is, I think, most important, because I have to defend my pride from other desires, foreign desires. If not, I feel that I don't want to lose my spark, because only according to that I can get closer to the Creator. Is that so?

M. Laitman: Well, if you feel it that way, then it is so.

Student: So, how do you feel it?

M. Laitman: I don't have an answer yet.

Student: When is the answer?

M. Laitman: When I have one. Right now, I don't have an answer.

Question (Turkiye 1): (45:39) The question is about the text in the second to last paragraph. It says, meaning that by the pleasure and gladness he feels at that time, the Shechina appears within the organs, filling the outer and inner vessels, and this is called broadening the mind. So, a friend is asking, what does it mean that by the Shechina receiving pleasure and gladness, that it feels like it's coming from, it's the appearance of the Shechina? What does it mean, if you can explain this?

M. Laitman: Again, the question?

Student: He's asking about the verse, basically. In other words, through the pleasure and gladness he feels at that time, the Shechina appears within the organs, and this is broadening man's mind. Meaning through the pleasure and gladness he feels at that time, the Shechina appears within the organs filling the outer and inner vessels. So, he's asking, how does it happen? What does it mean that the pleasure and gladness comes from the Shechina appearing within the organs and filling the outer and inner vessels?

M. Laitman: This comes out of the fact that a person is in an equivalence of form, in adhesion with these vessels, and then, certainly, he has this matter of adhesion to a more internal degree of the Creator, and this is how he keeps promoting himself more and more.

Question (Women Spain): (48:16) Why does faith feel like jumping into the void? Why is faith experienced as a leap into an abyss or an empty space, and how can we hold on to the sense of annulment?

Student: So, the friend is asking, why do we feel faith as a leap into an abyss, and how can we remain in that? How can we remain nullified in that? Again, the faith is felt as leaping to an abyss. How can we remain there in faith from annulment? Again, why do we feel faith as a leap into emptiness, and how can we remain in that emptiness with the power of faith and annulment? Again, faith is felt as leaping into an abyss. How to remain in adhesion despite that?

M. Laitman: To the extent that I use faith correctly, I don't use my will to receive, but rather the desire to bestow. And this is why I can be in these vessels that now are filled with light.

Question (Moscow): (51:13) I heard you said that the right connection, we will get there when we reach the common desire to attain the Creator. You also told a friend that the inner vessels are those that always remain within me, and the outer vessels are what I need to attract from outside. So, the question is whether the correct connection with the friends enters the inner vessels or the outer vessels?

M. Laitman: In principle, yes.

Student: You said the outer vessels are those I attract from outside, so how do we attract these desires in connection with the friends?

M. Laitman: In the connection with the friends the right connections and their filling, we work with these desires, we connect them, we fill them, one with the help of the other. And this depends only on us, on ourselves, on the extent to which we see the connection in these desires.

Student: It's not so clear, because we always have to work with the disturbances to see the greatness of the friends. So, the yearning to work above all the disturbances, these are inner or outer vessels?

M. Laitman: It's not the external or internal, but those that are revealed. Vessels, means desires, and I want to work inside of them, meaning with them, or above them, or below them.

Question (Women Latin 26): (53:46) How is it possible to identify if our heart is pure and ready to become a sightly abode to enable the revelation of the Holy Shechina?

M. Laitman: This is according to our exercises. To what extent are we trying to go along with all the questions that we hear from our friends, and give all these questions such a connection between the vessels, so that each one will be filled in his deficiency.

Question (Tel Aviv 1): (54:57) According to what I understood before, the Holy Shechina is the ability to receive the fulfillment in a complete heart. Envying this ability is one stage. The second is envy and honor, honor of heaven, meaning the one who gives the abundance. So, I understood these two, but I didn't understand what is the lust of the ones that are lowly, and humility, lust of the humble, and how does that advance us?

M. Laitman: I don't think we have time to talk about that now. We're not ready for such scrutinies.

Question (Women Unity): (56:18) The quality of envy manifests as feeling envy towards the power of the Creator, and then it becomes a shell (Klipa). It could be a very big discernment that not many can cope with. And if a person, the Creator puts him in front of a choice, and a person makes a mistake in the time of preparation, why does such a Klipa appear that one cannot cope with?

M. Laitman: This is under the Creator's control. Whatever He wants is what appears. What He wants to give a person so that the person will rise or fall, so that he will move from his place from one degree to another, and all of that depends on the Creator, on His plans regarding our future degrees. And so, we can't talk about it in such an open, simple way.

Question (Women Moscow 8): (57:46) According to these vessels, all of the corporeal envy, lust, and honor, everything that works on me - it's all in order to see Him behind those, meaning these are vessels thanks to which I can reach Lishma. Meaning, it's the most powerful vessels, it's like a gate behind which I can see His oneness.

M. Laitman: Yes, well done.

Question (Women MAK 43): (58:36) If the ability to feel the sorrow of the Shechina is a gift from the Creator to show the soul that it's not yet ready to receive the light.

M. Laitman: Please say it again and more calmly.

Student: Can it be that the very ability to feel the sorrow of the Shechina is a gift from the Creator enabling the soul to see that it's not ready to receive the light yet?

M. Laitman: In principle, no. We always do such exercises with the light that enable us to see to what extent we can be similar to it and work with such desires.

Student: Is it possible that one feels the sorrow of Shechina and a lack of his own correction at the same time?

M. Laitman: It’s possible.

Student: Do I understand correctly that if a person passed the light and that light hits the non-corrected vessels of the other person, then the other person can feel the sorrow of the Shechina, and if he still has uncorrected desires, he will also feel that?

M. Laitman: No, it doesn't work that way.

Question (Women Petah Tikva 33): (01:00:20) You said before, out of working to get closer to the Creator from greater desires, in this process the person receives greater vessels, greater lights, and also development of desires from smaller desires to greater desires. My question is, to get closer to the Creator in greater desires, what characterizes those greater desires with which he comes closer to the Creator?

M. Laitman: Greater desires, that's according to the desire, the desires and the feelings, that's according to what happens in these desires, meaning also greater feelings.

Student: Are we talking about desires that are greater in that there's greater resistance appearing in them, or that's not?

M. Laitman: It's possible.

Student: But not necessarily?

M. Laitman: Of course, it can't be necessarily, there could be other things, but greater desires in which a greater light appears, and then it depends on how you feel it.

Student: So, he can feel it as resistance, but not necessarily so?

M. Laitman: Usually, it has resistance.

Question (Woman Unity): (01:02:17) In relation to working with the coarseness, in the place where I ask the Creator to want what He gives, I reveal that there are desires with which I don't agree. I think they're not legitimate, and they're very powerful desires. So, to agree with my desires is that what the Creator gives me, and to what extent can I disagree with the desires that become revealed? Or to want without an intention to bestow, if that's what I can do here?

M. Laitman: Whatever changes occur in a person in relation to his desires, it's the result of the influence of the upper light. It is the result of the influence of the upper light. And therefore, we need to monitor this in a very good way. If changes occur in us, in whatever desires we have, these changes are dictated by the changes that the upper light makes in these desires. Maybe, there's more Hassadim there, or more Hochma. This depends on the relative placement of one in relation to the other. This is how we discover it.

Question (Women Latin 26): (01:04:05) In the texts, it is written, the moment a person receives the aspect of faith and purity in mind and heart, then he merits. So, what does it mean in terms of purity?

M. Laitman: Again?

Student: What's the aspect of purity? It says in the text, when a person receives upon himself the aspect of faith in terms of purity, both in mind and heart, then he marries the sightly woman. So, the friend is asking, what is the aspect of purity?

M. Laitman: That quality of purity means that he is on the same frequency with the Creator and he receives whatever the Creator receives, he discovers what the Creator reveals and his attainment is such, so that the person and the Creator attain the same thing.

Song: (01:05:43)

Reader: We will now continue to the next article. This is article number 10 in Shamati. Again, Shamati 10, the article is, “What Is Hurry, My Beloved, in the Work”? Shamati 10.

Shamati 10. What Is “Hurry, My Beloved,” in the Work?

I heard on Tammuz, July 1944

Reading: (01:07:26) We should know that when one begins to walk on a path of wanting to come to do everything for the sake of the Creator, he comes to states of ascents and descents. Sometimes he comes to such a great decline that he has thoughts of escaping Torah and Mitzvot [commandments], meaning thoughts come to a person that he has no desire to be in the domain of Kedusha [holiness].

In that state, one should believe that it is to the contrary, meaning that it is the Kedusha that runs away from him. The reason is that when one wants to blemish the Kedusha, the Kedusha moves forward and runs away from him first. If one believes this and overcomes during the escape, then the Brach [escape] becomes Barech [bless], as it is written, “Bless, Lord, his strength, and accept the work of his hands.”

Question (Petah Tikva Center): (01:09:31) I understand that he's talking about a state where a person identifies, he's in a descent. He doesn't want the Kedusha, he wants other things. So, what does it matter? Of course, it comes to him from above, he didn't decide to be in a descent, so what does it matter if he escapes the Kedusha or vice versa? Why, when he identifies that the Kedusha runs away from him, is that a solution?

M. Laitman: Because he recognizes who is actually the master of the operation. He needs to know, is it the Creator or himself? And accordingly, he, apparently, then continues.

Student: So, he identifies that now from above he is made to not want spirituality, right?

M. Laitman: Yes.

Student: How does that become a blessing? He agrees the Upper One did that to him, he doesn't? What's his attitude to this now?

M. Laitman: First of all, he determines that whatever was done within him was done by the Upper One.

Student: Yes.

M. Laitman: That's it, and he has thoughts about running away from the Torah and Mitzvot, and when he has such a thought that he has no desire to be in the domain of the Kedusha. That's the situation at that point. In that state, one should believe that it is to the contrary, meaning that it is the Kedusha that runs away from him, the Kedusha moves away from him. It's not that he moves away from the Kedusha. The reason is that when one wants to blemish the Kedusha, when one wants to blemish the Kedusha, the Kedusha moves forward or comes ahead and runs away from him first. If one believes this and overcomes during that running away, then the Brach [run away], becomes Barech [bless]. As it is written, bless the Lord his strength and the work of his hands. So, it turns out, that even though he declines in the force of bestowal, but through the power of faith, he raises himself. He overcomes that during running away. And so, from the run away, “Brach”, it becomes “Barech” [bless]. It all depends on how the person accepts this action that is now passing through him.

Student: So, the reason is to not blemish the Kedusha. That's why the Kedusha runs away. But the reason he wants to blemish the Kedusha is that the Kedusha runs away from him. He doesn't just want to blemish for no reason. So, it's unclear what's the reason and what's the outcome here.

M. Laitman: The reason is, as it says, we can say that the Kedusha runs away from him.

Student: So, why does he say, in order not to blemish the Kedusha, the holiness?

M. Laitman: That a person comes to such a great descent that he has thoughts about running away from the Torah and Mitzvot, meaning that he has the thought that he has no desire to be in the domain of Kedusha. Right? Meaning, as a result of the fact that he's in a descent, he now gets such a thought that's he is in such a great descent that now he has thoughts about running away from the Torah and Mitzvot, meaning thoughts come to him that he has no desire to be in the domain of Kedusha.

Student: So, such thoughts come to him, now he says, the solution to this is to see that it comes from above and to bless, meaning to say that it's for his own good.

M. Laitman: Yes.

Student: So, where does he get the strength not to run away and really hang on to it, being for his own good, for his own benefit?

M. Laitman: Again?

Student: A person detects that he is in a descent, that the descent came from above, was given to him, and now he feels he's fed up with it, he doesn't want to be in this. But he says the solution is to detect it and to be grateful for it, to say that above what he sees, he should see in this something good, as something good. So, from where does he get the strength for it? Not to run away, but to be thankful, to bless for it to happen.

M. Laitman: I don't understand. If he feels like disconnecting from the flow of light from the process, where can he get it from then? What does it say further?

Student: What's written in the text?

M. Laitman: Yes.

Student: It says that a person has to believe that it's to the contrary, meaning that the Kedusha is running away from him, and the reason is that when a person wants to blemish the Kedusha, the Kedusha moves forward and runs away from him first. If one believes this, and overcomes during the escape, then the Brach [escape] becomes Barech [blessed]. As it is written, bless the Lord his strength, and accept the work of his hands. What causes a person to overcome during the escape? From where does he get the strength to overcome during the escape? That's the question.

M. Laitman: Of course, the Creator gives him that. It's not a question. We are the result of the actions of the Upper One, and if a person feels that he has the strength to rise above and to run away, do anything - it all comes from above.

Student: So, what depends on a person, if now, in the descent he will have, he will run away or bless?

M. Laitman: That depends, all of it depends on what's happening to him.

Student: If it's from above, it's clear that they want it to be for him one way or the other. What can a person do so he will bless, rather than run away? What depends on the person?

M. Laitman: If a person wants to run away from Kedusha, then it's clear that the Kedusha is running away from him, and he feels only the results of what's happening.

Student: Yes.

M. Laitman: But, if he believes that he overcomes while running away, then the escape, Brach becomes Barech [bless]. It is written, blessed Lord, his strength and accept the work of his hands. So, what's the question?

Student: So, the power to believe also comes from above?

M. Laitman: Yes.

Student: So, what can a person do here? What depends on the person that we can say, that it's his choice or his decision?

M. Laitman: To grow stronger. So, also now, while he is running away he shouldn't think that the Kedusha is running away from him, but that he can cause it himself.

Student: From where does he get the strength? The faith to get stronger in this state.

M. Laitman: I don't think to grow stronger, but to be unhappy, to disagree with the Kedusha that's running away from him. He has the power to do that.

Student: So, the minute he identifies it, he should just disagree with it, right?

M. Laitman: Yes, that's enough.

Question (Petah Tikva Center): (01:22:05) By agreeing with it, does he maintain the feeling that it came from him? Is this all of his agreement or consent?

M. Laitman: Yes.

Student: And then he can say that all the thoughts he had in his mind that were not in his control were for this, so he would have this need to agree that it came from Him, because it releases him from foreign thoughts.

Reader: The writings of Baal HaSulam, the articles of Shamati, article number 11, “Joy with Trembling”.

Shamati 11. Joy with Trembling

I heard in 1948

Reading: (01:22:57) Joy is considered love, which is existence. This is similar to one who builds for himself a house without making any holes in the walls. You find that he cannot enter the house, as there is no hollow place in the walls of the house by which to enter the house. Therefore, a hollow space must be made through which he will enter the house.

Therefore, where there is love, there should also be fear, as fear is the hollow. In other words, one must awaken the fear that one might not be able to aim to bestow.

It follows that when there are both, there is wholeness. Otherwise, each wants to revoke the other. For this reason, we must try to have both of them in the same place.

This is the meaning of the need for love and fear. Love is called existence, whereas fear is called a deficiency and a hollow. Only with the two of them together is there wholeness. This is called “two legs,” where precisely when one has two legs can one walk.

Question (Petah Tikva Center): (01:25:35) How do we constantly awaken the fear?

M. Laitman: Either you are in adhesion with the Creator, or you are disconnected and feeling this fear.

Student: But he says, if I am in a state of love already, then I need to awaken this fear when I am in love as well. Don't they come together? Love and fear together?

M. Laitman: Love and fear together. What does that give you?

Student: Not to lose the connection between us and the Creator, because what is love? It is the force of the Creator. I don't want to lose that force. If I am in this love, I don't want to lose it. So, this fear operates on me in a way that as love grows, the fear grows. Why do I need to awaken it artificially?

M. Laitman: Do you understand what he is asking?

Student: I will repeat. If I am in love, complete love.

M. Laitman: Complete love, then you have no deficiencies.

Student: So, how do I awaken this fear? If I have no deficiency, how do I build the fear opposite the love? Don't they go together? Or is it something I need to awaken all the time?

M. Laitman: You have to awaken it all the time, if you have attained love.

Student: That is my question. When I am already in connection with a friend, I feel a deficiency for this love. This fear, does it not come in a way that it comes together with love? If I am in love with a friend, constantly in connection with the Creator, and I want to build it every day in you, is it not coming because I am already in fear and I don't want to lose that connection?

M. Laitman: What does that has to do with love?

Student: Because he says, only when there is love, I have to awaken the fear. So, I am asking, doesn't fear come together with love? Or maybe it is not connected to it.

M. Laitman: It is not connected, you see.

Question (Azerbaijan): (01:29:00) What should one add to his desires, so that the greatness of the Creator will not let him run away from the path?

M. Laitman: That everything comes from the Creator.

Student: Where do you get this perspective? How do you ask of Him for these eyes, and is it not audacity on my part to ask for this?

M. Laitman: He is getting this view from above, and it's maintained in him, so long as he wants to be completely under the rule, the control of the Creator.

Question (Holland): (01:30:36) What is the need, let's say, of deficiency on making, let's say, this space in the house when you're already in love and in joy? Then you're already in equivalence of form with the Creator. So, what's the need, let's say, of the fear there, of the deficiency? What does that add?

M. Laitman: A person can sometimes connect to love and sometimes connect to fear, spiritual fear, and then he can use both.

Student: What does it mean to use both? Because you're already, let's say, in love, you're in joy, you're more or less, let's say in the ultimate state of an equivalence of form. So, what does the fear do here?

M. Laitman: He's afraid that he might run away from the Creator. Then he has no choice. He wants to reveal the connection between them and grab hold of this connection.

Kabala Media

Kabala Media

My LibrarySign in to like, save and subscribe to videos

Denní lekce20.4.2026(Afternoon)Part 1 Rabaš. Co znamená v duchovní práci: "Opilý se nemodlí". 21 (1989)

Part 1 Rabaš. Co znamená v duchovní práci: "Opilý se nemodlí". 21 (1989)

Rabaš. Co znamená v duchovní práci: "Opilý se nemodlí". 21 (1989)

Kabala MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved

My Library
Sign in to like, save and subscribe to videos

Denní lekce20.4.2026(Afternoon)
Part 1 Rabaš. Co znamená v duchovní práci: "Opilý se nemodlí". 21 (1989)

Kabala Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved