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

Daily Morning Lesson: September 30, 2025

Part 1: Recorded lesson - Dec 10, 2021

Baal HaSulam. Shamati 108. If You Leave Me One Day, I Will Leave You Two.

Reader: Hello, friends, in the first part of the lesson, we'll learn from a lesson from December 10, 2021, the writings of Baal HaSulam, Shamati article 108, “If You Leave Me One Day, I Will Leave You Two.”

Reader: Hello, we are reading from the writings of Baal HaSulam, page 609 in the Hebrew book, Shamati 108, “If You Leave Me One Day, I Will Leave You Two.” You can find the study material in our websites and in the Arvut system, when you click the study material button at the top menu, you can also send questions through the system and selected questions will be asked during the lesson.

M. Laitman: Yes, we will first read this article and then we'll talk.

Reader: Shamati 108,If You Leave Me One Day, I Will Leave You Two.

Reading: (01:13) Baal HaSulam. Shamati 108. If You Leave Me One Day, I Will Leave You Two.

I heard in 1943, Jerusalem

Every person is remote from the Creator with the quality of reception in him. But he is remote simply because of the will to receive in him. However, since that person does not crave spirituality, but worldly pleasures, his distance from the Creator is one day, meaning a distance of a day, which means that he is far from Him in only one aspect—in being immersed in the will to receive the desires of this world.

However, when a person brings himself closer to the Creator, and dismisses reception in this world, he is then considered close to the Creator. But if he later fails in the reception of the next world, he is then far from the Creator because he wants to receive the pleasures of the next world, and also falls into reception of pleasures of this world, too. It follows that now he has become remote from the Creator by two days: 1) by receiving pleasures in this world, to which he has fallen again, and 2) since he now has the desire to receive the crown of the next world. This is because by engaging in Torah and Mitzvot [commandments], he forces the Creator to reward him for his work in Torah and Mitzvot.

It turns out that in the beginning he walked one day and drew closer to serving the Creator, and afterward he walked two days backwards. Thus, now that person has become needy of two types of reception: 1) of this world, 2) of the next world. Thus, he has been walking in the opposite state.

The advice for this is to always go by the path of Torah, which means to bestow. The order should be that first one must be careful with the two bases: 1) the making of the Mitzva [commandment], 2) the sensation of pleasure from the Mitzva. One should believe that the Creator derives pleasure when we keep His commandments.

It therefore follows that one should keep the Mitzva in practice, and believe that the Creator derives pleasure from the lower one keeping His Mitzvot. In this there is no difference between a big Mitzva and a small Mitzva. That is, the Creator derives pleasure even from the smallest act that is done for Him.

Afterward, there is a result, which is the main goal that one should see to. In other words, a person should feel delight and pleasure in causing contentment to his Maker. This is the main emphasis of the work, and this is called “serve the Lord with gladness.” This should be the reward for one’s work, to receive delight and pleasure in having been rewarded with delighting the Creator.

This is the meaning of “The stranger that is in the midst of you shall rise above you higher and higher; … He shall lend to you, and you shall not lend to him.” The “stranger” is the will to receive (when beginning to serve the Creator, the will to receive is called “stranger.” And prior to that, it is a complete gentile).

“He shall lend to you.” When he gives strength for work, he gives the strength by way of lending. This means that when a day in Torah and Mitzvot has passed, although he did not receive the reward instantaneously, he still believed him that afterward he would pay for the powers for the work that he gave him.

Hence, after the day’s work he comes to him and asks for the debt that he had promised him, the reward for the powers that the body gave him in order to engage in Torah and Mitzvot. But he does not give him so the stranger cries, “What is this work? Working without reward?” Hence, afterward, the stranger does not want to give Israel the strength to work.

“And you shall not lend to him.” If you give him food and ask that he will give you strength to work, then he tells you that he has no debt to pay you for the food that you are giving him since “Previously, I gave you the strength for the work on condition that you would buy me possessions. Hence, what you are giving me now is all according to the previous condition. Therefore, now you come to me to give you more strength for the work, so that you will bring me new possessions?”

So the will to receive has grown clever and uses its cleverness to calculate the profitability of the matter. Sometimes he says that he is content with little, that the possessions he has are enough, so he does not want to give him strength. And sometimes he says that the way you are going in now is dangerous, and perhaps your efforts will be in vain. Sometimes, he tells him that the effort is greater than the reward; hence, I will not give you strength to work.

Then, when one asks him for strength to walk in the path of the Creator, in order to bestow, and that everything will be only to increase the glory of Heaven, he says, “What will I get out of it?” Then he comes with the famous arguments, such as “Who” and “What,” meaning “Who is the Lord that I should obey His voice?” as Pharaoh’s argument, or “What is this work for you?” as the argument of the wicked.

All this is because he has a just argument, that this is what they had agreed between them. And this is called, “if you do not obey the voice of the Lord,” then he complains because he does not keep the conditions.

But when you obey to the voice of the Creator, meaning right at the entrance (entrance is a constant thing because every time he has a descent he must begin anew. This is why it is called an “entrance.” Naturally, there are many exits and many entrances) he tells his body, “Know that I want to begin to serve the Creator and my intention is only to bestow and not to receive any reward. You should not hope that you will receive anything for your efforts, but it is all in order to bestow.”

And if the body asks, “What is your benefit from this work?” meaning, “Who receives this work, that I want to exert and toil?” Or he asks more simply, “For whose sake am I working so hard?” The reply should be, “I have faith in the sages, and they said that I should believe in abstract faith, above reason, that the Creator has so commanded us, to take upon ourselves faith, that He commanded us to keep Torah and Mitzvot. And we should also believe that the Creator derives pleasure when we keep the Torah and Mitzvot with faith above reason. Also, one should be glad at the Creator’s pleasure from his work.”

Thus, there are four things here:

Believing in the sages, that what they said is true.
Believing that the Creator commanded to engage in Torah and Mitzvot only through faith above reason.
There is joy when the creatures keep the Torah and Mitzvot on the basis of faith.
One should receive delight, pleasure, and gladness from having been rewarded with pleasing the King. And the measure of the greatness and the importance of man’s work is measured by the measure of joy that one derives during his work. This depends on the measure of faith that one believes in the above.

It follows that when you obey the voice of the Creator, all the powers that he receives from the body are not considered receiving a loan from the body, which one should return, as in “If you do not obey the Lord.” And if the body asks, “Why should I give you strength to work when you promise me nothing in return?” he should answer, “Because this is what you were made for, and what can I do if the Creator hates you, as it is written in The Zohar, that the Creator hates the bodies.”

Moreover, when The Zohar says that the Creator hates the bodies, this refers specifically to the bodies of the servants of the Creator, since they want to be eternal receivers, as they want to receive the crown of the next world, too.

And this is considered, “and you shall not lend.” This means that you do not have to give anything for the strength that the body gave you for the work. But if you lend it, if you give it any pleasure, it is only as a loan, and it should give you strength to work in return, but not for free.

It must always give you strength, meaning for free. You do not give it any pleasure and you always demand of it to have strength for the work, since “the borrower is servant to the lender.” Thus, it will always be the servant and you will be the master.

M. Laitman: Well, I don't see too many questions. Yes, there's nothing to ask.

Question (ITA 4): (14:34) What does it mean to keep the Torah and Mitzvot in faith above reason?

M. Laitman: In our will to receive there are 613 parts, organs. Parts, which is called our spiritual body, the will to receive. So in this will to receive, we have 613 parts, desires, and in the will to receive, which is called the spiritual body, and we need to correct these desires by rising to work above each of those desires, in connection with other desires, and in order to bring bestowal to the Creator. The whole desire that He created will be in order to bestow, so to correct those parts of the desire, which is completely the body of Adam HaRishon, as we call it, that's called to observe 613 desires.

As we correct these desires, it's called that we are doing 613 commandments or guidances, or 613 commandments. Either advices or counsels, and the other one is the commandments that He wants to do. That's the matter of the 613 Mitzvot. So the 613 Mitzvot, when we do them in the correction to in order to bestow, they're called 613 Mitzvot, and we correct them gradually, slowly, slowly.

Student: It's not clear to me, the matter of the creditor and the one who borrows. At first, the will to receive doesn't want to give strength, and in the end he becomes like the landlord. No, I didn't understand the connection between the two.

M. Laitman: We need to slowly, slowly take forces to the will to receive, from in order to receive, which it is created with, to in order to bestow to perform correction upon his intention. From the intention in order to receive, where he's working for himself, to the intention in order to bestow, where he's working for the sake of the creditor, for the sake of the upper force.

Question (ITA 3): (17:56) It's because of that that we receive descents? To scrutinize the degree of our faith?

M. Laitman: Certainly each and every descent we receive is a feeling that now we received to our authority a new corrupted desire in order to correct it. Meaning, descent is part of the path of advancement towards correction. Without the sensation of descents, we wouldn't have the ability to correct those desires within which we are, in a descent, and to bring them towards correction and ascent.

Question (Baltia 2): (18:53) The force we receive in the work, we call it the riches of the next world?

M. Laitman: Yes, the exertion upon each and every effort is connected to many such exertions, and they eventually build for us the spiritual wrapping upon our will to receive. The will to receive does not change, it's only revealed more and more, and we need to wrap it with what we call a screen and a reflected light, with the intention in order to bestow. That's our work.

Question (Salt Lake City): (19:41) How can we work in our interior to change this idea of doing work without thinking about receiving a reward? How can we change this way of thinking that is so impregnated with us?

M. Laitman: At first, nullify oneself towards the group, towards the Ten, and then - more and more. That's what's given to us in this world, all the means. We discover that we're in some special reality where part of our actions we can do in work with our body, with give and take, mechanically, that way, where it appears to us as corporeal actions. But, in truth, they're also spiritual actions, just that they are in the awareness, our awareness, our consciousness, they're distanced from the intention. But in truth, there is no “this world”, but rather all of my actions towards the environment, which I can do without any intentions, where I, let's say in spirituality, I needed to establish and stabilize my intention, but if I can't perform that intention and stabilize it in order to bestow, then it turns out that I feel myself as being in some reality called “this world.”

This world is also imaginary. You could say, it's spiritual, but it appears to me in a way that is outside of the intentions. That even the intentions in order to receive, I'm not aware of.

Question (Moscow 4): (22:27) It's not so clear. What is the advice for when the will to receive stops me and doesn't let me put in the effort? Sometimes the effort is greater than the payment, and that's why He won't give you the strength to work.

M. Laitman: What's the problem? The problem is only that we forget that it comes from the Creator. We don't feel that it comes from the Creator. But the moment you understand that this is the obstacle that's before you along the way towards the end of correction of your soul, then you somewhat advance, even despite the fact that it's an obstacle before you. Because here it depends on the importance of the goal.

There's a goal before me and an obstacle. Is the goal more important than crossing or going over that obstacle? Or does the obstacle stop me with the lack of importance of the goal, and I surrender? I sit down before the bump, the obstacle, and don't move. It all depends on the importance towards the obstacle and towards the goal. And here you have the group that can awaken you, and certainly the force of the group to begin with is built in a way that you can cross all the obstacles.

Student: In that moment I need to ask for strength for the group in prayer. How do you do it?

M. Laitman: Yes, borrow forces from the friends, from the group, and ask them to help you. Let's pray together. Because usually what you feel, that's what everyone feels, more or less. The groups become very homogenous, meaning soon we will all emerge to a general unified level.

That's how certainly each according to his qualities, his attributes, the forces that are in each and every one of us that are unique for each person, but the level altogether and everyone will be equal. That's a sign that we're advancing towards connection and a sign that we're advancing towards the last generation.

Student: The thing is that when all the forces run out, that moment you forget about the prayer for some reason.

M. Laitman: That's out of a lack of connection with the group. If you were connected with your Ten, with the group, you wouldn't forget. You would work not with your personal feeling, but with the general feeling of the group, so pay attention to that.

Question (KabU 2): (26:10) Is there a difference between saying this world is the world below Asiya as opposed to saying this world in the current degree we are in?

M. Laitman: What this world is, we can't say it, because it doesn't say anything to us yet. When we advance then we'll be able to say. Just from us saying this way or that way does not change anything for us. We need to start to attain.

Question (KabU 7): (26:55) In the second paragraph it says when a person brings himself closer to the Creator, does this mean the closer he gets to the friends in the Ten? And then it says, dismisses reception in this world. How do we dismiss reception? Is that pleasure, restriction? What does it mean?

M. Laitman: By me wanting to come closer to friends and to perform more actions in connection compared to all the other actions, it's considered that I'm coming closer to spirituality, and to the Creator, and to correction.

This is all expressed in connection. We don't have any other form of correction other than connecting between us in order to bring back the system of Adam HaRishon back to connection like it was prior to the sin.

Question (Almaty 1): (28:15) In the beginning of the article he writes that he always aspires towards the pleasures of this world, and later on he will aspire towards the pleasures of the next world.

M. Laitman: Connect, so each of you has the force of the Ten and pray to the Creator to give within the connection between you the additional forces, at which point you rise to the next degree and that's actually the style of our work. More connection, appeals to the Creator that gives inside the connection the spiritual forces, and then you rise to the next degree. That's the form of ascent.

Question (Belarus): (29:14) It is said that the Ger does not want to give strength to Israel to work.

M. Laitman: A desire to receive, that's in each and every one, prior to its correction, that only wants pleasures, is called Goy or Gentile. A desire to receive that is standing for correction and is gradually receiving closeness towards corrections, is called Ger, proselyte, meaning one who's in transition from in order to receive to in order to bestow.

The desire to receive that's already with the intention in order to bestow, is called Yehudi, Jew, one that comes from the word Yehudi, that's in unification with the Creator. And those three states are each on that ladder, on the way, on the path: Goy, Ger, and Jew. Goy is also called nation, any general nation is called Goy, that's how it's called, people, or nation.

Someone who's in transition from in order to receive to in order to bestow, is called Ger, or proselyte. And one that already enters in order to bestow, even with some desires, at least somewhat, is called Yehudi, a Jew, one that by those corrected desires is unified with others and with the Creator.

Question (ITA 1): (31:18) The body knows that it's destined to die, so if the body does not feel joy, why does it need to work for the Creator?

M. Laitman: The body is the desire to receive in order to receive, that's usually how we refer to the Guf, the body. There's its form, which is in order to bestow, which is called a holy body, Guf Kadosh. Which is, Kadosh or holy is a description for Bina, for the force of bestowal. Hence, to the extent in which the will to receive takes on the form of in order to bestow, it is sanctified, it becomes more holy. So we have body, which is the desire to receive, and when it comes to the intention in order to bestow, it's called holy.

Question (MAK 6): (32:34) Why the stranger does not receive as payment the pleasure from bestowing to the Creator?

M. Laitman: If he's in the degree Ger, the proselyte, he is in transition, where he's moving from in order to receive to in order to bestow, then it depends where he is. That is what we're talking about.

Student: But it's also a form of pleasure.

M. Laitman: We need to go into the article and see what he writes. I can't, just like that, according to your question, to give an answer, a general answer.

Question (Kyiv 1): (33:20) He writes that you don't need to just like that allow the will to receive to receive, to just allow it to roam freely, from that point you need to observe the will to receive, so as not to be dependent on it.

M. Laitman: If you adhere to the group, you move from Malchut to Bina, and there you go through all the process, the entire process of Ibur and birth, and even Gadlut, even adulthood of spirituality. And the connection with the Ten and with the connection with the Creator.

Student: If I now begin to enter into communication with my will to receive, what does it mean that I take from him and I don't give him back?

M. Laitman: That you're starting to work slowly, slowly, also with your desires that's not yet now, but let's say that they will be, in order to bestow. Whereas you identify in all kinds of actions that you've done in order to receive some kind of profits and benefits, and now you're doing it so that in those desires you'll be able to work for the sake of the society, for the sake of your group.

Student: So it turns out that the body can give me, first, the energy to, with the hope that he will receive something for himself, and I...

M. Laitman: Yes, just like we read about the articles that Rabash wrote, the extent in which friends are precious to him, and that there's nothing but the friends, and that there's no distance between them.

Student: So what is this process of transition from one intention, preliminary intention, to the other?

M. Laitman: This process is called correction, and it takes place through our work, by our work where we all try to come closer to one another and to draw the light, the reforming light, and to see results from us coming closer and closer to one another, to become one man in one heart, in one desire we complete our desires and aim them towards the Creator more, and that's how we advance.

Question (Ashdod 10): (36:40) From the excerpt, the Creator hates the bodies, especially of those on the path. The question is, what is the transition?

M. Laitman: I didn't understand.

Student: Again, what is the transition between receivers and eternal receivers? Receivers and eternal receivers.

M. Laitman: Eternal receivers is probably that we're eternals, I don't know. Soon we'll read the article again, and then we'll talk. You'll have more to ask. I didn't see here such a definition of an eternal receiver.

Question (Haifa 1): (37:40) It says that a person will have pleasure by giving contentment to his Maker, and this is the main emphasis of the work, and this is called work for the Lord with joy. The question is, if internal joy is also final, you have to radiate it outwardly.

M. Laitman: We have this, and we have that. If a person projects that outwards as a decision that he wants to awaken friends with, then he does it, and if not, then he does so inside.

Student: Okay, can you fake joy? Can you fake joy, pretend?

M. Laitman: Yes, it's worthwhile to do so. As long as you awaken the friends.

Question (Tel Aviv 4): (38:44) What's the difference between my personal perception of the Creator and my perception of the Creator inside the Ten?

M. Laitman: I think we need to aim ourselves at the Creator that is revealed from within the Ten. And the Creator that I imagine as a personal Creator, an individual Creator, that's not a form that can pull me forward. On the contrary.

Student: When I'm outside of the Ten, so there's no Creator?

M. Laitman: How can there be a Creator if you're outside of the Ten?

Student: So who am I praying to when I'm outside of the Ten?

M. Laitman: I don't know. Before the prayer, you have to aim yourself at the Ten, and at the force that is sustaining, the force that is stabilizing it, and you need to pray to that force, and this will be the Creator, in truth, the general force. Since the Ten symbolizes for you the entire vessel the Creator created, Adam HaRishon, that you wish to reestablish from shattering to life, and only in this way you can turn to the Creator.

Question (PT 6): (40:39) I heard previously that you said that every single descent we receive is a feeling that we received into our authority, a new desire to correct. After that descent, when a person overcomes and connects to the Ten, and does actions, do they consider that he's corrected that desire, or does he have to do something else?

M. Laitman: Typically, an the ascent after the descent corrects everything.

Question (PT 31): (41:13) He describes in the article a state in which a person feels that he worked, and now he feels like he deserves some kind of reward. Now what if he doesn't believe that he's worked enough, and he doesn't deserve? How do you get the strength to turn to the Creator with your hands empty?

M. Laitman: With the help of the environment, only with the help of the environment, alone a person cannot do anything. He doesn't have the strength for it. Even the force of scrutiny is lacking.

Student: When you turn to the Creator, do you have to pay him something later?

M. Laitman: It's certain that everything you're doing should be in order to bestow. It's clarified to you later. This means that you're paying. You're paying by thanking Him for all the actions that you did, which He actually did, and He made you in the degree of in order to bestow, and you accept the work in order to bestow as the greatest reward possible, and you don't need any other reward but the possibility of doing something in order to bestow.

Student: And when I ask for the Ten, what am I paying them?

M. Laitman: It depends on the state you're in. Typically, you pay the Ten by participating.

Question (PT 19): (43:01) Why does the Creator hate the bodies?

M. Laitman: The will to receive is opposite to the will to bestow.

Student: Yes, but thanks to the will to receive, we come to bestow, eventually.

M. Laitman: True. And that's why the Creator created it, the will to receive. Created us in the will to receive so we would have a certain reality and existence, and for us to be able to change it from one end to another, from disconnection with the Creator to connection with Him. That's why the Creator doesn't hate the will to receive. He hates in order to receive.

Question (PT 19): (43:46) In the beginning, you explained about the matter of the 613 desires. Can you give an example of a spiritual desire and what we correct it in the Ten?

M. Laitman: Certainly, the desire you need to correct is each and every desire of ours that is initially from the outside in order to receive in us, we wish to enjoy from it, to derive pleasure.

We're like children who are growing up, the child who grows up, what kind of desires does he have? Small desires, a handful of desires, later a bit more and a bit more, the more he grows up, the more desires he has and they are stronger, they are combined, they are merged together.

If he has no more desires, we are concerned. What's happened with the kid, is he developing properly? We are the same. The more we grow up, the more we mature, we mature on top of the desires that are revealed, and we work to correct them, those desires.

Student: In every such degree, we need to, every such desire, we need to correct in every 613 of those degrees, until 125 degrees?

M. Laitman: Yes, want it, like it or not, understand it or not, this is what's happening.

Question (Moscow 7): (45:32) What does it mean to give strength to the body, so that it will take…

M. Laitman: We're going to read the article and talk about it.

Question (Siberia): (45:54) When we don't take the payment for the desire to enjoy, it turns out that we didn't understand how it happened, and only later on we understand. How can we not be tempted to such nice words of the desire to receive?

M. Laitman: We will read the article and you'll understand, and if you don't, please ask again.

Question (Kyiv 3): (46:42) Yesterday, we read the article that we just learned, and a question appeared. At first, a person should say that he shouldn't receive anything to his body, but he still must hope for soul, like that snake that hides his head. So, what does it mean that you won't receive anything to your body?

M. Laitman: He grows stronger in the Ten, alone it's not going to work, it's going to be a lie. So, he grows stronger in the Ten, and he comes to a state where he could somehow, to a small degree, imagine that he's doing all of this only in order to bestow, and this bestowal is also from the ego.

He's in the Ten, and he doesn't feel right, and he wants to show himself as not lesser than them. Nevertheless, these actions awaken the reforming light, and then he advances.

Question (Latin 2): (48:21) What is the meaning of the sentence, “if you leave me a day, I'll leave you for two days?”

M. Laitman: If a person leaves the correction, the correction comes back to him after distancing in time and in a greater way, a more intense way.

Question (PT 29): (49:15) What does it correct the intention that the Creator commanded to engage in Torah and Mitzvot only by faith above reason?

M. Laitman: The same intention as the Creator ordered,to do everything in faith above reason. Meaning in bestowal, in the intention to bestow, there's nothing more.

Question (PT 35): (49:48) What is to do the Mitzva in action, in actuality?

M. Laitman: In action, in practice, means that I'm already in a state where my intentions are real, not just saying it, but that I can realize them, implement them in my desire. This is the meaning of implementing or realizing the desire with the correct intention.

Question (Zafon 2): (50:24) Are there states where the Creator leaves us?

M. Laitman: Of course. What does that mean: “If you leave me one day, I will leave you two?” If you leave Him for one day, then He leaves you for two. Of course, you later receive a burdening of the heart, and blows, and sufferings, and you will need to nevertheless keep all those things you looked at and did not keep.

Question (Beer Sheva): (51:07) In the third paragraph from the end, it appears that the Zohar says that the Creator hates the bodies in the work. If the Creator is absolute love, who's the Creator that hates the bodies in work?

M. Laitman: The desire to bestow, which is comprehended for us as the Creator, the force that exists in reality. The force of bestowal and love shows Himself in several forms.

It's like us, relative to children, sometimes we turn to them with a smiling face, sometimes with a sad face, and so on and so forth, in order to awaken in them accordingly, certain reactions, to help them grow in various forms of desires, of thoughts. And that's it. This is how the Creator is doing it with us. He wants to grow us, and He has no choice, but that raw will to receive, He created, He must give it the shape of Adam, of a man, the one who resembles the Creator. So He makes us faces, all those games, He makes all those different forms of connection and distancing. So we would be impressed by all those changes, and correctly, when we include them together in the Ten, from that we will come to know the Creator. “From your actions, we shall know you.”

M. Laitman: What's the difference between Internet and Internet women?

Student: Men and women.

M. Laitman: Internet men.

Student: The friends that maybe are not in the system.

M. Laitman: Why are they not in Tens?

Student: They might be viewing, or they are, and they're asking to ask in such a way, anonymously.

M. Laitman: Okay, let's see, but these things should, we can get it over with and arrange these people in Tens, at least. If they don't want to work in Tens, what's the benefit of even talking to them? I don't know, if there is no Ten, if they cannot connect twice a day, at least, to prepare themselves for the following day, for an article, maybe do something else between the friends, “either connection or death,” Chavruta or Mituta. So for the time being, we'll go to Internet, give us something from there, from the men, but in truth, we have to scrutinize it.

Student: We're told something else, not all the Tens are being broadcasted, so if it's less than five people, they're not shown, so that's how they ask, it's through the Internet system.

M. Laitman: Okay, that's something else, it happens.

Question (MAK 22): (54:35) What does it mean to hear the voice of the Lord in the Ten?

M. Laitman: If we try to connect between us, and we have the tendency towards connection, a tendency, a disposition, then we are starting to reveal between us a certain vibration.

Like, how should I put it, like in a loudspeaker, where the membrane vibrates and then we hear. So if we're connected we can begin to receive these vibrations, which is the Creator awakening us.

Student: Faith that the Creator is happy from our work, is that faith above reason or within reason?

M. Laitman: When the Creator is glad, happy, it's not faith, it's not a belief, it's a feeling when we're trying to be in the intention to bestow, it's not faith.

Question (PT 30): (56:10) It turns out that he's distanced from the Creator, from wanting to receive pleasures of the next world. So the question is, why is it a transgression to receive, after all He wants to do good to His creatures.

M. Laitman: The Creator wants to do good to the created beings. It's not according to how we see it, in receiving pleasures that we can imagine or depict in our minds. No, it's benefiting the creatures in such a way that we need to prepare ourselves for that form. And then I shall see.

Give a little child a certain special book of wisdom, how can he enjoy it? And other such examples, meaning the gift has to be suitable for the one who is receiving the gift. Hence, we have to prepare ourselves that in this way we will begin to feel just how much the Creator wishes to give us all this good. The world is full of pleasures, we are in the world of Ein Sof, but can we feel it, how do we feel it?

Question (W MAK 36): (57:34) What does it mean to observe a Mitzva in practice or in action?

M. Laitman: A practical Mitzva means that I have coarseness, on top of it restriction, I don't want to enjoy by myself. Then a screen, where I get to work with this coarseness in refinement, meaning in the intention to bestow. And then I turn to the Creator and I make contact with Him, “I to my beloved, my beloved to me.” And in this way, we come to bestow contentment to the Creator.

Question (W PT 6): (58:17) Why do we need to believe that the Creator has pleasure from it?

M. Laitman: Because He is the source of all pleasures. Everything we've got is basically in order to feel Him. The Creator is the force of bestowal. If we wish to be in the force of bestowal, in order to bestow, as we want to bestow by ourselves, then we derive pleasure from this quality, and this means that we reveal the Creator.

Question (W PT 38): (59:06) What enables us to always hear the voice of the Creator?

M. Laitman: Always hear the voice of the Creator, I don't think it's possible. It's possible, but very high degrees of correction. But to be in the force of bestowal, and this is the meaning of hearing the voice of the Creator, if we will have voices, not receive in order to receive, but sometimes, but even to receive in order to bestow, then we come to a seeing. There's a matter of seeing and a matter of hearing. Hearing is a degree of Bina, seeing is a degree of Hochma.

Question (W Heb): (59:57) it's written that we need to be in joy. How can a person be in joy if he doesn't have joy?

M. Laitman: That depends on his values. Who is he connected with? Not how much he is receiving, but from whom is he receiving? This is the important thing here. This is the matter of love, revelation of the connection. If I'm in contact with someone whom I love, I'm willing to live with them in any way, shape, or form, just as long as I remain close to them. This is the matter of the correction.

Question (W Moscow 5): (01:00:50) How to receive a loan so that the forces will go towards work for the sake of the Creator?

M. Laitman: If we truly wish to receive a loan so all the forces will go towards a connection between us, so that later we'll be able to present this connection to the Creator so He can be revealed and be delighted by us. This is the correct action.

Question (W Unity 3): (01:01:31) It's written in the articles that we have to reply that I have the faith of sages, and we need to believe that the Creator commanded for us to receive upon ourselves faith, and He commanded for us to receive Torah and Mitzvot. What does it mean to believe in abstract faith above reason?

M. Laitman: We have sages from Adam HaRishon and onwards. People tried to come close to the Creator and succeeded. And they share with us their impression of the path and the result of the upper force and of our nature, meaning the Creator and the created being and what's between them.

That’s what we are trying to keep, to follow, to learn, and to advance accordingly. To build the connection between us in such a way that the Creator will be able to reveal Himself and we'll have a connection with Him. We'll never have the connection of one man with the Creator. It will always be the Ten. That's how they passed it to us, that's how they tell us about it. And it's also clear to us that this is how it should be, because the Ten is the place where I can get rid of my personal ego and I come to something higher than me, called the force of bestowal above, the force of reception, or faith above reason.

Student: Yes, another excerpt from the article. “And if the body asks, what do I need to give you these forces to work for, and you don't assure me any reward? He needs to answer him that that's what you were created for, and what can I do for you as the Creator hates you? As it's written in the holy Zohar, that the Zohar says that He hates the bodies.” From such an answer, can the will to receive really stop the demand of reward and give energy to work? And if so...

M. Laitman: No, of course not. The fact that the Creator is opposite from the will to receive, that He's entirely desire to bestow that means that He hates them, hates the will to receive in us the desires to receive in order to receive. And we need to bring these desires to the intention to bestow. Since then we are coming closer to Him. In this way we come close to Him and we correct ourselves. This is the entire path.

Question (W PT 17): (01:04:48) How can you not give any nourishment to the will to receive? Is it possible to do it alone?

M. Laitman: We can give nourishment to the will to receive while correcting it and trying to work with it. But not more than as it's written, “as an ox to the burden and a donkey to the load.” Like to an animal, like to a horse. You give him food if he works, and if he doesn't want to work, then you won't give him food. And he understands. He understands that he has to work in return for food. That's how we need to relate to our body, to ourselves. Just imagine how we need to treat our body, our world, only when He allows us to work in order to bestow to the Creator.

Question (W PT 5): (01:05:53) How does a person know that he's bringing contentment to the Creator? And how can you justify the Creator when there's no taste in life, no matter what?

M. Laitman: There's nothing easier to check, am I giving contentment to the Creator or not? You check it simply, am I giving contentment to the group or not?

Question (W Turkiye 1): (01:06:25) How will I be able to calibrate and balance the contradiction between my desire to receive and my desire to bestow for the benefit of my Ten?

M. Laitman: You can't balance it or something. I simply have to try to be in my desires to bestow, disconnected, detached from the desires to receive. I have to simply rise above my individual will to receive, and I have to come to those desires in order to bestow to the Ten. Simply more and more to imagine to myself, the more I am inside the Ten, the more I am inside spirituality. I'm in the tendency towards the Creator.

Question (W Moscow): (01:07:39) How do we discover that the Creator is enjoying from us?

M. Laitman: That’s the question. We need to believe in advance that the Creator is always deriving pleasure from us in any state we're in. Because, after all we're in a system that is generally drawn towards Him. That's on the one hand. On the other hand, we need to try from all these actions that we're doing, we need to try to give Him contentment. That's it.

Question (W Moscow 4): (01:08:36) If I expect some response from the friends in the Ten, is that a sign for the will to receive?

M. Laitman: No. It could have something to do with the way we're organized. That I turn to them. I show them that we're in a boat that's not so complete. And even though there are some holes here and there, we have to correct them, and so on and so forth. It's not necessary I don't need to receive, to take everything from the Ten as wholly. No, I have to ensure and this is the case for each and every one, that our boat will be as strong, hermetically sealed, and we'll be able to use it.

Song: (01:09:42)

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