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

Daily Lesson (Morning) July 22, 2024.

Part 2: Rabash. Record 588. Malchut of the Upper One becomes Keter of the Lower One.

Reader: We're reading in the writings of Rabash, in Hebrew, third volume, page 513. We're reading article 588, “Malchut of the Upper One Becomes Keter to the Lower One.” Again, Article 588, “Malchut of the Upper One Becomes Keter to the Lower One.”

Reading: (00:26) It is explained in several places that Malchut of the upper one becomes Keter to the lower one. We should ask, Since Malchut is called “vessels of reception,” what the lower one receives and which is considered the “I” that we attain, and Keter is called Ein Sof [infinity/no end], and even Keter of Assiya is called Ein Sof, so how can it be said that Malchut, which is called a Kli [vessel], will be called Ein Sof?

According to what is explained there, Keter being called Ein Sof refers to the Giver, since in the Giver, there are no names or differences of which we can speak. All that we speak of is what is revealed from Ein Sof, and any change in the revelations depends on the ability of the attaining lower one.

Therefore, he says that the Giver of the world of Assiya is also called Ein Sof, since Ein Sof is called the “thought of creation,” referring to His desire to do good to His creations.

For this reason, anything that is bestowed upon the lower ones is according to the power of the attaining. But among the attaining there are changes. For this reason, each time, the Giver is given a different name according to how the lower one attains Him. He names the Giver after his attainment.

With corporeal names, we call Him “Healer of the sick,” “Freer of the imprisoned,” “Who makes the blind see,” etc. Likewise, in spiritual bestowal, when we receive Assiya from the Giver, He is called by the name Assiya.

When we say that Malchut of the upper one becomes Keter to the lower one, it is in the sense that Malchut of the upper one causes the lower one to receive from the upper one.

This means, as is said, that the Reshimot that remain from the upper one cause the lower one to want to attain. In other words, Malchut of the upper one causes the lower one a need for the lower one to need to receive abundance from Ein Sof. Likewise, the connection between upper and lower also refers to the medium there is between the need that the upper one lacks and the need that the lower one lacks.

However, to the Giver, when the lower one causes the quality of Ein Sof to be born, but Malchut of the upper one causes the lower one to have a need to receive from the upper one, at that time, the quality of Ein Sof is born in the lower one, meaning that at that time the lower one extends the quality of Ein Sof, meaning a giver.

It is as The Zohar interprets in BeHukotai, “‘And do them,’ do not pronounce it Otam [them] but rather Attem [you],” as though you have made them. He interprets in the Sulam [Ladder commentary on The Zohar] that by the lower ones needing the Creator to fill them, the lower one attains the Giver by receiving abundance from the upper one. But if the receiver does not receive anything from the Giver, how does he know that there is a Giver? This is called “By Your actions, we know You.”

M. Laitman: Questions? Ot pam likra? Read again.

Reading: (06:05) 588. “Malchut of the Upper One Becomes Keter to the Lower One.”

Reader: It is explained in several places that Malchut of the upper one becomes Keter to the lower one. We should ask, Since Malchut is called “vessels of reception,” what the lower one receives and which is considered the “I” that we attain, and Keter is called Ein Sof [infinity/no end], and even Keter of Assiya is called Ein Sof, so how can it be said that Malchut, which is called a Kli [vessel], will be called Ein Sof?

According to what is explained there, Keter being called Ein Sof refers to the Giver, since in the Giver, there are no names or differences of which we can speak. All that we speak of is what is revealed from Ein Sof, and any change in the revelations depends on the ability of the attaining lower one.

Therefore, he says that the Giver of the world of Assiya is also called Ein Sof, since Ein Sof is called the “thought of creation,” referring to His desire to do good to His creations.

For this reason, anything that is bestowed upon the lower ones is according to the power of the attaining. But among the attaining there are changes. For this reason, each time, the Giver is given a different name according to how the lower one attains Him. He names the Giver after his attainment.

With corporeal names, we call Him “Healer of the sick,” “Freer of the imprisoned,” “Who makes the blind see,” etc. Likewise, in spiritual bestowal, when we receive Assiya from the Giver, He is called by the name Assiya.

When we say that Malchut of the upper one becomes Keter to the lower one, it is in the sense that Malchut of the upper one causes the lower one to receive from the upper one.

This means, as is said, that the Reshimot that remain from the upper one cause the lower one to want to attain. In other words, Malchut of the upper one causes the lower one a need for the lower one to need to receive abundance from Ein Sof. Likewise, the connection between upper and lower also refers to the medium there is between the need that the upper one lacks and the need that the lower one lacks.

However, to the Giver, when the lower one causes the quality of Ein Sof to be born, but Malchut of the upper one causes the lower one to have a need to receive from the upper one, at that time, the quality of Ein Sof is born in the lower one, meaning that at that time the lower one extends the quality of Ein Sof, meaning a giver.

It is as The Zohar interprets in BeHukotai, “‘And do them,’ do not pronounce it Otam [them] but rather Attem [you],” as though you have made them. He interprets in the Sulam [Ladder commentary on The Zohar] that by the lower ones needing the Creator to fill them, the lower one attains the Giver by receiving abundance from the upper one. But if the receiver does not receive anything from the Giver, how does he know that there is a Giver? This is called “By Your actions, we know You.”

M. Laitman: Yes.

Question (Petah Tikva Center): (11:41) When a person, when the point in a heart awakens in a person, is this the Malchut of the upper one?

M. Laitman: Of course it comes from above, yes.

Student: So is it Malchut of the upper one?

M. Laitman: Yes.

Student: And what does it become, his Keter, the Keter of the lower one? What is the transition, what does he feel or seek?

M. Laitman: When the lower one begins to feel its reality, and how he is connected to the upper one, is connected, how is he connected, and what, what does he receive, which means can he hold on to the upper one?

Student: When a person starts to search for the meaning of life, is it the Malchut of the upper one that speaks in him, or can we already say that the Keter of the lower one begins to form?

M. Laitman: No, of course everything comes from Malchut of the upper one. It determines everything.

Question (Saffon 1): (12:58) What does it mean when he writes that when we receive from the giver the quality of Asiya, he is called Asiya? What does it mean to receive the phase or the quality of Asiya?

M. Laitman: I can't say, I cannot explain it, it's impossible. But what's clear is that we call, we name, we call the bestower according to what we receive from Him.

Student: What does it mean to attain any degree of the upper one? What does it mean?

M. Laitman: That is, again, according to the attainment of the upper one, that's what the lower one calls Him.

Student: Is Keter and Ein Sof the same, or what is the difference?

M. Laitman: Every part is Ein Sof. Ein Sof means one which you cannot attain.

Student: So, what is the difference between Keter and Ein Sof?

M. Laitman: There is none, it's a quality, such a quality that we cannot attain. But we feel we have some form of connection with Him, but it's still without attainment.

Question (PT 22): (14:36) It says there is Malchut of the upper one causes the lower one a need so that the need will need to receive, the lower one will need to receive abundance from the upper one. What is that state called a need in the lower one?

M. Laitman: That's what the upper one adds, gives to the lower one, and then the lower one feels a need.

Student: At the end of the article it says, however, if the lower one, if the receiver does not receive anything from the giver, how does he know that there is a giver? This is called, by your actions we know You. So, what is by your actions we know You?

M. Laitman: According to how much we receive and what we receive from the upper one, accordingly we can name him. More?

Question (Petah Tikva Center): (15:40) Rav, how does the Creator discover us in our deficiencies? We understand everything comes from Him. He's the first and He's the last.

M. Laitman: The Creator's general name is called the upper one. In other words, anything you can say about your upper one that you receive from Him, you can call Him the Creator, because that's what it is relative to you.

Student: He writes, it is likewise the connection between the upper one and lower one also refers to the medium that exists between the needs that the upper one lacks and the need that the lower one lacks. Can you explain it to us?

M. Laitman: The upper one lacks giving, the lower one lacks receiving, and then these two deficiencies can add on top of one another, then there's a connection between them.

Student: Is this connection that we are talking about now between the upper one and the lower one, this stimulation towards each other in the need to receive and the need to give, is it formed every day between us, every day and you?

M. Laitman: Between us? If we wish to be connected in this way, then yes.

Student: That's the question. If we indeed come here with a true intention that we want to strengthen the connection between us, does it mean that we want to connect to, strengthen our connection with the upper one?

M. Laitman: Yes.

Question (Petah Tikva Center): (17:24) Where do the records exist?

M. Laitman: The records exist inside the Partzuf.

Student: He writes that the records that we receive from the upper one cause the lower one a need to attain, to receive from Ein Sof. We also learned that the departure of the light creates the vessel, the desire, but the records themselves, they exist in the person, and they awaken through the reception of the light from the upper one, or from the Malchut of the upper one, or do they exist in the Malchut of the upper one, and they come with it, or maybe it's the same? I'm trying to understand this.

M. Laitman: I don't quite understand what you're asking. The records is what's left after a certain activity. Typically, all the records of the Partzuf are in its Keter.

Student: This means that after he received some illumination, when the illumination departed, then he identifies, he detects those records.

M. Laitman: Before he has light, he doesn't have any records, but he detects the light.

Student: The need, if we speak about bestowal, the need is not to receive the light?

M. Laitman: Yes, the need is to resemble the upper one.

Student: So, a new desire is born in him, completely the opposite of what he was born with?

M. Laitman: It's always like that.

Student: Because our thought is seemingly in the corrupted will to receive. If I receive some benefit, something good, and now it departed from me, I go and search for this pleasure. But here, something interesting comes up. He receives pleasure. When the pleasure departs, I go and search for how to delight Him? Is this how it works?

M. Laitman: Yes.

Student: It's very special in my view. And these are the records that give something new to the will to receive.

M. Laitman: Yes.

Question (Petah Tikva Center): (20:13) Can we say that everything that exists in Malchut necessarily comes from the upper one? And any attainment in Malchut actually exists there, and only according to the longing of Malchut, the longing towards the upper one, so it develops. He says here that each time it develops, he also attains a different name. Maybe I'll simplify it and give us an example that if a father cares for everything at home, he does all the fixes, his son looks at him, and out of curiosity and a desire to learn how to develop, he eventually reaches the attainment of the father. Can we pretty much make this analogy?

M. Laitman: Yes, you can.

Student: Okay, thank you, because the article is not so simple.

Question (Petah Tikva Center): (21:24) It is called, from your actions we know you. What are the actions from which we can learn?

M. Laitman: The lower one makes efforts to receive from the upper one everything the upper one wishes to give Him. And according to these efforts, he attains the upper one. The lower one attains the upper one. What he receives from the upper one, in the same way he attains Him. And this way we ascend up the degrees.

Student: But what are these actions of the Creator from which He can bestow?

M. Laitman: The upper one is the bestower, the lower one is the receiver. From receiving and understanding that he is the receiver, he receives from the upper one who bestows, he learns from the upper one how He bestows, by what He bestows, and by absorbing it, he becomes impressed, inspired. Through the prayer, he becomes similar to the upper one.

Student: An act of bestowal of the upper one, is it to the Ten, to individuals, to the friends, to myself? What should I focus on from all of that?

M. Laitman: Typically, it's the Ten, to the Ten. The upper one bestows to the lower one in its entirety.

Student: Meaning, if a person focuses on how the upper one takes care of him, that's not enough. He should look at how does he take care of him as a part of the Ten, or how does he take care of the Ten.

M. Laitman: In the Ten, because he receives from the upper one on the condition that he connects to the Ten that is incorporated in the Ten, and then using the same power that he used to incorporate in the Ten, he annuls himself to connect with them, and the same willpower, the same inclination, he discovers the upper one, and he develops.

Student: Now, in the development, the lower one should resemble the upper one in the way that he relates to the Ten, in how he learns from him?

M. Laitman: Yes

Student: So, as the Upper One relates to the Ten, so should each friend relate to the Ten?

Question (Petah Tikva Center): (24:53) He says, by your actions, we know you. We can't see the actions themselves. We can only see the results of these actions. This is how we attain.

M. Laitman: We are the result of the actions.

Student: So, we can't see the actions themselves, right? We can only feel the results of certain actions, of something that I don't even know what it is. It's some kind of Ein Sof that apparently bestows, and I can only feel some sensation. This is the action, this is the result, right?

M. Laitman: Let's say,

Student: I have no other perception, right? Only through feeling. And then, what do I say? That this feeling that I feel is the result of something that he brings me, and He wants me to pass it on, so others would feel it. Does that, is that what it means to be like Him?

M. Laitman: First of all, you discover, reveal what the upper one feels toward you.

Student: Through the feeling, through a vessel that is built between us. This is what it means to resemble Him in the sense that whatever feeling I receive through Him, I want to pass that on to others? So, it comes to me from someone who loves if he gives me this feeling.

M. Laitman: If you wish to resemble to the upper one, by that you attain the upper one. Through bestowal to the environment, to the society.

Student: So, it's through the longing, through the feeling of the longing, or through the feeling of the light that reaches the vessel.

M. Laitman: Through a feeling that you wish to resemble the upper one.

Student: Because of something that I attained inside of me, that it came to me as a result of something, somehow.

Question (Petah Tikva Center): (26:54) What is the difference between the Malchut of the upper one and the Malchut of the lower one?

M. Laitman: The Malchut of the upper one is the Malchut of a bestower, the Malchut of the lower one is the Malchut of a receiver.

Student: How in the Malchut of the lower one awakens some inclination to attain the Malchut of the upper one?

M. Laitman: By wanting to come out of himself, rise above himself, and feel the bestower.

Student: And this is, as you said now, by developing qualities of bestowal.

M. Laitman: Yes.

Student: So, the question is, how can Malchut of the lower one become able to detect that he's even rising on these degrees? How can he even define what is Malchut of the upper one if it doesn't exist in him?

M. Laitman: When he annuls himself, when he wishes to receive from the upper one everything the upper one wants because the upper one wants it. By that you resemble the upper one.

Student: How does it even begin? How in the Malchut of the lower one…?

M. Laitman: It begins with a feeling. He feels someone is bestowing to him and it begins to relate to him like a bestower and to cancel his own self and this way he attains the upper one.

Student: What causes an ascent of one degree?

M. Laitman: By annulling himself, he cleaves to the upper one. He annuls himself and in this annulment he begins to acquire the qualities of the upper one.

Question (Petah Tikva Center): (29:09) Rav, in what is the upper one considered the upper one with respect to the lower one?

M. Laitman: Through his bestowal.

Student: So what is that quality of Malchut in the giver? If I understand correctly, Malchut, as he writes here, is the I. In other places it is written that it is the desire to receive. So what does it mean, the desire to receive in the giver?

M. Laitman: The will to receive of the upper one becomes the bestower, the lower one.

Student: How can it be? Why would the will to receive become the giver, the bestower?

M. Laitman: How shall I explain it? The will to receive of the upper one, because he is incorporated with the lower one, he feels his deficiencies, his qualities. By that he becomes a bestower toward him.

Student: So, the upper one on his own doesn't have Malchut. If there would be no lower one, seemingly he wouldn't have it. So, the moment the upper one starts to connect with the lower one, his phase of Malchut is born in him. Then the lower one can attain the feeling of what is known as Malchut of the upper one.

M. Laitman: Yes.

Question (Petah Tikva Center): (31:01) I'm thinking of the article we gathered here to follow in the footsteps of Baal HaSulam, and I see there, I see us as a Malchut that should give a Keter and there we have different concepts, like unity, like connection. It's the same, but why am I saying it? Because that will give us the desire to be the Keter, to feel pride for Baal HaSulam and it's equal, each time we receive different lights, different understandings. But the foundation is, we're a foundation that follows Baal HaSulam.

M. Laitman: Fine.

Question (Turkiye 7): (32:02) If each one of us names the upper one according to his attainment, how can we ensure that these different attainments will contribute to the Ten to become in one heart, as one heart?

M. Laitman: Each one indeed receives a different impression from the upper one and all in all, their relations connect in the upper one and this is how the upper one becomes established before them as an upper one, before all of them.

Student: Is this view of the upper one, which might be different, can that disturb our work in the Ten?

M. Laitman: Well, anything is possible. Next.

Question (Petah Tikva Center): (33:12) From your actions we shall know you. Well, we learned that the most precise place in reality to get to know the Creator is in the Ten.

M. Laitman: Yes.

Student: And the person who acts in the Ten, the first question is why is the Ten the most precise place where you can get to know the Creator?

M. Laitman: Because it is according to the structure of the upper one. This is how He bestows. This is how He bestows to the lower one, through ten desires.

Student: Those ten desires, where in fact we see bodies, how to make the effort to get past this thing where I see a body and see a desire from which I can begin to feel the Creator to some extent?

M. Laitman: To the extent that we elevate the friends, we begin to attain higher discernments. Then from them we build the image of the upper one.

Student: When a person works in the Ten, he performs various actions. There are connections, ties between friends, relationships. When he performs an action, he receives the result of feedback. What is the correct way to interpret those feedbacks in order to learn about the upper one? What do you recommend? How should a person interpret what is happening in the Ten and how from that he will learn about the upper one?

M. Laitman: The whole study is about how to adhere to the upper one. I need to annul myself all together, connect to the Ten, and through it begin to feel what the Creator is bestowing to it.

Student: Do I need to be in this question before the friends? What does the Creator want from me? What does He want?

M. Laitman: No, no, this is your individual issue.

Student: These are indirect outcomes? Is it something that comes suddenly and is revealed to me from what is happening in the Ten? Is it something that is suddenly revealed?

M. Laitman: I don't know if it is revealed suddenly or not so suddenly, but it is revealed out of the effort to become incorporated in the Ten.

Student: What is the effort to incorporate in the Ten?

M. Laitman: To annul before the Ten.

Student: To annul before the Ten is to see them as greater and more important than me.

M. Laitman: Yes.

Question (Petah Tikva Center): (36:43) The actions following on what the friend asked. In order to make an action in the Ten, you have to first be locked onto the Creator, or any action in the Ten has carried some influence.

M. Laitman: But to whom are you bestowing?

Student: Because you don't always remember about the Creator. Sometimes you are in the Ten, you do all kinds of actions. The question is if you perform an action that is not aimed at the Creator, does it also have a bestowal or not?

M. Laitman: I don't think so.

Student: So, the Creator has to constantly be in focus and then do the action.

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (37:34) How existence out of absence becomes “I” in the Ein Sof, Blessed Be He.

M. Laitman: Through nine sefirot.

Question (Petah Tikva Center): (37:55) So, when Malchut of the lower one attains all the bestowal to the Keter that is shaped, it actually attains the deficiency of the Malchut of the upper one?

M. Laitman: No.

Student: So what does it attain? What does the Malchut of the lower one attain by bestowing all the way up to the Keter?

M. Laitman: By connecting to all of the Sefirot before her, she attains her own Keter, the Keter of her Partzuf.

Student: And that's it there, this process ends?

M. Laitman: There's more later, but that's already a different Partzuf.

Student: So it becomes, this whole Partzuf becomes what used to be Malchut of the upper one? It enters a higher degree in its Malchut?

M. Laitman: Yes.

Student: But in order to resemble the Malchut of the upper one or the Keter, does it also need to incorporate, include her lower one? What does it mean that it lowers all the way to the Keter?

M. Laitman: That she's willing to receive inside of her Ten, meaning her ten Sefirot everything that the upper one wants to give.

Student: The desire of the upper one to give. It's not toward its Ten? Why is it Malchut of the upper one has any relation to the lower one and not to its own ten Sefirot?

M. Laitman: She receives from her nine Sefirot and passes it on down.

Student: That's the question. Malchut of the lower one doesn't have this matter of giving below?

M. Laitman: To her lower one? Yes. If she has a lower one, then she has these lacks, so then she does pass it on.

Student: And it's considered part of the ten? Or is the ten only made of its own Sefirot? What is the connection between the ten and the lower one?

M. Laitman: The Ten is the Ten, and the lower one is the lower one.

Student: And you need to have both of those things for the degree to realize itself?

M. Laitman: Yes.

Question (Petah Tikva Center): (40:30) To continue Michael's question. Here between the lines, I feel that he's describing something, a certain system and suddenly it came to me that my true self is in the Ten. When I connect to the friends and to my true self, I make room for the Creator or for the Ein Sof. Which I don't know, what they can give. Again, I'm trying to understand, if you can depict it using our words. How does it work? What does it look like?

M. Laitman: No. By studying, each one makes this picture for himself.

Student: Okay. Because certainly there's something here above my understanding. But I also see things that are very fundamental. Like this description that if I want to teach my kid a musical instrument or math or something, they don't have that desire. I simply make an action, and later they grow. It's like I see here our reality. The truth is, I don't know. I want everyone to see how this is connected to our day to day.

M. Laitman: Yes.

Question (Petah Tikva Center): (42:30) It says, like in the corporeal name, we call him healer of the sick, freer of the imprisoned, who makes the blind see. Likewise, in spiritual bestowal we receive Assiya from the giver he is called by the name Assiya, and so on and so forth. What are these corporeal names and spiritual names?

M. Laitman: Just like in this world, you call people according to what you receive from them. It is likewise in spirituality. If we receive from the Creator, then we can call Him by these names.

Student: We can also turn to the names of the upper one?

M. Laitman: No, we don't turn to the names, we turn to the Creator, who is in a form such that through these names he bestows to us.

Student: Thank you.

M. Laitman: Yes?

Question (Petah Tikva Center): (43:56) In the connection between the upper one and the lower one, the lower one lacks vessels of reception. It only tries to annul itself and to be… to fit itself to the upper one to some extent. He adapts himself.

M. Laitman: He is incorporated in the upper one, first of all. He annuls himself before the upper one.

Student: The annulment is a very active action.

M. Laitman: Yes.

Student: He needs to… It is everything that we study in those principles of faith about reason.

M. Laitman: Of course, annulment is an active action. It is entirely ascribed to the lower one, and the lower one has to annul himself.

Student: How do the lower one receive the power to annul?

M. Laitman: The lower one receives the powers from above, from the upper one, in order to annul before the upper one.

Student: There is a connection before there is annulment. How to portray this? Do we simply want to be there at that point of annulment?

M. Laitman: Yes. Yes. So, is that it?

Student: Yes.

Question (Petah Tikva Center): (45:49) I want to ask, how does the lower one identify the upper one?

M. Laitman: That the upper one wants to give him, to pass on something to him. Or that he feels that he has a lack towards the upper one, and the upper one can give it to him. So, he prays to the upper one.

Student: But it turns out from the article that everything begins from the upper one. The upper one is the one who kick-starts everything.

M. Laitman: Yes, that's clear.

Student: So, how can the lower one detect the Malchut of the upper one?

M. Laitman: He turns to the Malchut of the upper one, because from there he receives everything.

Student: Clear, but what is the action of turning to the Malchut of the upper one? How do you interface specifically with the Malchut of the upper one?

M. Laitman: I didn't understand it. He connects with the upper one and becomes incorporated in the upper one. Out of that, he already has a connection with the upper one and then he develops his qualities in order to have a stronger and stronger grip on the upper one.

Student: The connection, from the act of connection from the lower one, what does he do to connect to the upper one?

M. Laitman: Annulment, first of all. Annulment of himself, meaning the will to receive for himself. He annuls it towards all the qualities of the upper one.

Student: What does it mean that in the end it becomes a Keter?

M. Laitman: Because whatever he receives from the upper one, the relation of the upper one is called Keter.

Student: So, from the lower one, the maximum it attains in the upper one is its Malchut, it doesn't attain anything beyond that?

M. Laitman: No, he doesn't attain any more, but he doesn't need any more.

Student: That's his Ein Sof? The Malchut of the upper one?

M. Laitman: Yes.

Student: And when it becomes a Keter for himself, what happens in the lower one right now that made it turn to that?

M. Laitman: That now he needs to work with his Keter. How does he adapt himself to the Keter that he received from the upper one, from the Malchut of the upper one?

Student: Okay, so last question. What is the motivation of this connection? What causes the connection between the upper one and the lower one?

M. Laitman: The lower one wants to receive from the upper one, but he wants to receive qualities that will make him similar to the upper one.

Question (Petah Tikva Center): (49:35) Maybe you answered, I want to make it more precise. From your actions, we shall know you. When I look at the actions of the Creator, I see a lot of good things, amazing things that bring us closer to Him, but I also see some disasters and terrible things. What are the actions that I need to view to regard and try to resemble? Where does the Kabbalist direct me to specifically?

M. Laitman: The Creator wants us to develop so that we will reach His degree and this is what we should constantly hold within us. That's it. And from that, we should see all of the actions that we go through, to what extent they all are turning us towards the upper one, towards bestowal, towards resembling the upper one. This is actually all of our work. Okay? Yes.

Question (Petah Tikva Center): (51:08) So, I'm going to ask what the friend asked. How does the lower one identify the awakening that the upper one is trying to do? Let's say a person lives in a disconnected reality, doesn't feel the upper one or the lower one. How does he recognize the upper one? Is the upper one trying to connect with him constantly, or there are ascents and descents in this matter, from Israel's perspective?

M. Laitman: In terms of the lower one, there could be descents or ascents, or who knows, all kinds of states. However, the lower one should be directed to detect the upper one. That is, to what extent the upper one is bestowing to him each and every moment of his existence. What does he want, and which actions of the upper one the lower one wants to resemble, meaning to be connected with him?

Student: Here, it appears as if the upper one at some point is trying to awaken the lower one. So, Rav explains that this exists all the time. The awakening from the upper one exists always in our world, but we don't detect it.

M. Laitman: Yes.

Student: So, in order to detect it, what do I need to aim for, to detect the upper one acting in my reality?

M. Laitman: I need to be connected to the environment and try to turn it towards the upper one. All of it, and in such a way, in such a way, I become more dependent on the upper one but also more bestowing to the upper one.

Student: What is the tendency I need to ascribe to the upper one to begin to feel him in my reality? What is He aiming to do? He's doing good things, bad things, I see all kinds of things that I don't feel a relationship to me. What is the attitude I need to ascribe to the upper one in His actions to me? What does He want?

M. Laitman: He wants me to discover him.

Student: So when we try to think of the upper one as wanting to reveal Him, that's how we clothe in Him, we begin to feel Him, that's the action from below?

M. Laitman: Yes.

Question (Petah Tikva Center): (54:45) Is everything we're discussing now, the Malchut of the upper one or the Keter of the lower one, is this a process of connection where Malchut begins development in the lower degree? And that's how it spreads, and impregnates, and we are born?

M. Laitman: This is before the process of impregnation, of Ibur, conception. Yes?

Question (Petah Tikva Center): (55:32) If the lower one doesn't keep most of the advice the upper one gives, and for a long time he feels he's doing more harm than good, what is the advice in that state?

M. Laitman: To check to what extent he can be connected to the upper one through his friends, That's it, and in this way, he will see what else he needs to do in order to have the feeling of the upper one.

Student: But he doesn't do even the basic things, even things the Ten demands of him to do. He doesn't do this, he works on all those corporeal matters that mess up his day to day. There is no flowers, there's no Torah but you come here and you feel that you're harming not benefiting, you're telling yourself that you'll advance, but.

M. Laitman: The fact that he feels such harm, that is already a great thing, that too is imparted to him by the upper one, by the Creator, and one should be grateful for it.

Student: To be grateful for the damage?

M. Laitman: Any feeling, if you want to respond to it, it should start by blessing. That, for sure, you're receiving it from the upper one, and you bless Him for it and you hope that what you feel will help you resemble the upper one.

Student: Your teacher would sanction people like me, and you sort of, you go along with the backseat. They demand what the Ten, what your teacher demands, the Ten also demands that you work, you'll do it, you know, and it's not there. Why do you go along with it if the Ten if the friends don't go along with it? They're right, why do I need to be here? I'll go for a while, maybe I'll figure it out, then I'll come back later on.

M. Laitman: No, it doesn't follow your rationale.

Student: It's not mine, you're giving these examples, it's not my example. I come, but I feel bad for coming.

M. Laitman: So, you do correct yourself.

Student: Yes, it's like saying the sun is rising, what do we do, what's next?

M. Laitman: What do we do? We make ourselves closer to the society, and we correct ourselves through the society, through adhesion to the society, there is no more.

Question (Petah Tikva Center): (59:06) What is this reaction from the lower one called the blessing?

M. Laitman: That the lower one blesses the upper one for all of his actions.

Student: What does it mean, what's the expression of a blessing from the lower one?

M. Laitman: Blessing means, thanks, and the lower one says thank you to the upper one for the world, for the actions, for everything that happens to him.

Student: Why does He need this gratitude?

M. Laitman: Without it, he won't advance, he won't get closer to the upper one. The whole issue is how to discover the upper one who is concealed, on the one hand, the upper one does everything. On the other hand, we need to learn from Him, we need to resemble Him, we need to get closer to Him. And this is by a person acknowledging himself towards his group.

Student: How, when a person feels a feeling of gratitude that spreads throughout him, is that feeling not enough? Is there another action of blessing, something more active on his part?

M. Laitman: Yes.

Student: There is an addition to the feeling he already has.

M. Laitman: How does he respond?

Student: And then how should that be expressed? What, he should say it or the feeling is already the reaction?

M. Laitman: Yes, but it is better to also express with words.

Student: How to scrutinize when he's not happy from the Creator's attitude toward him?

M. Laitman: Say this in his prayer, to what extent he now feels the Creator in a seemingly negative manner. He doesn't understand why this is so because the Creator is Good and Does Good, so how can it be that he's now feeling the opposite? And in such a way to advance.

Student: Can he bless without equivalence with the Creator, when he disagrees with the actions of the Creator on him?

M. Laitman: He can raise all kinds of feelings that he has: Does the Creator, seemingly, not know, not feel it? But rather it is with respect to the person. If a person expresses it with his mouth, it is already considered that he absorbed it, perceived it at least to a certain extent. Then he raises his response to the Creator.

Student: And the blessing can also be artificial?

M. Laitman: But it doesn't work, that's just flattery.

Student: That's the point, in a state where he doesn't feel it from the upper one, there's no real reason to be grateful, he doesn't feel gratitude. So, do it forcefully or not?

M. Laitman: Do it forcefully even though it is flattery.

Question (Petah Tikva Center): (01:02:55) At the beginning of the process, a person feels the need, and doesn't tie it to the upper one, can you say that? He considers the advice of the Kabbalist, he makes efforts in the Ten to annul and from that, he feels the attitude of the upper one, he begins to feel the attitude of the upper one. When can he practically annul himself?

M. Laitman: In each and every moment.

Student: From the feeling of the attitude?

M. Laitman: From the feeling of his relation, yes.

Student: And then in the next phase?

M. Laitman: I don't know what the next stage is going to get.

Student: The next stage is the power to continue to resemble Him or something?

M. Laitman: Could be, I don't understand what you want to ask.

Student: I asked, you answered, thank you.

M. Laitman: Yes.

Question (Petah Tikva Center): (01:04:18) We learn in the wisdom of Kabbalah about the connection between Partzufim. That's spirituality, it's bestowal, there's the upper that wants to bestow more to the lower one, and that's how the system, the real system is there and then, more or less, you could say, systematically, it's clear how the Malchut of the upper one becomes the Keter of the lower one. Now, also, all the questions of the friends are how we become the lower one and attain the upper one in spirituality, in a place where we're completely disconnected from this and it's confusion, kind of. How do we attain it? Does attainment start from Keter?

M. Laitman: What's that important? Attainment starts from a feeling.

Student: I simply want to understand the Partzuf, when we attain it, meaning, the whole ten Sefirot are attained, I mean, is it just Keter that's attained, from which…

M. Laitman: Why is that important? As if now you're going to start calculating how many Sefirot I still have to attain, and how much I'm lacking?

Student: No, no, not about that, there's a Ten, there's people of this world. How, from that, is there's Rav, who's actually the upper. How, from that, do we come closer to the attainment of the first Partzuf; the lowest Partzuf that is connected to the upper one?

M. Laitman: When a person is connected to his Ten and subdues himself towards the Ten, and by this, he wants to advance towards the Creator? There is nothing more than that.

Student: How does he feel the upper one, or does he not feel, he just does these actions, and then?

M. Laitman: He wants to annul towards the upper one.

Student: And the upper one is Rav, is it the center of the Ten or?

M. Laitman: No, the upper one is the Creator. Every degree is connected to the upper one, which is the Creator.

Student: It simply happens, and that's it?

M. Laitman: If you are correct, yes. No, no, what do we do next? We have Beer Sheba

Question (Beer Sheva): (01:07:19) A few questions from the definitions that you gave, with your permission. One, what is the mechanism, the way of the Malchut of the upper and the Malchut of the lower one? Are we talking about the AHAB of ascent, here?

M. Laitman: Yes.

Student: Second question, with your permission. You mentioned that Keter, or Ein Sof, we cannot attain. Is this talking about His essence, Atzmuto?

M. Laitman: No, it's Keter.

Student: And third question, the state of, from your actions we know you, and this is many of the questions that were asked from this, is the building of the Kli of the Malchut of the lower by which we actually receive also hints from the Creator to come close to Him. The ability for us to come closer and each time make steps towards Him, is that the state?

M. Laitman: Yes.

Student: With your permission, last question. What's the connection between the Creator and Atzmuto, His essence? On one hand you say there's no attainment of Atzmuto, of His essence, but we build the Creator between us, the good and evil.

M. Laitman: Yes.

Student: So, what's the connection between, how is this connection created?

M. Laitman: Also something that you need to attain.

Question (Moscow 1): (01:08:57) Very simply, if we add the desire to what's happening, does that make us bestowers?

M. Laitman: Yes.

Student: Meaning, it turns out that that desire that we elude what's happening, but when we cover it, it's like it'll cover what comes from the Creator and the feeling of seemingly we ourselves want it.

M. Laitman: We'll attain and then we'll feel.

Question (Kyiv 1): (01:09:45) You said that we are moving to adhesion with the Sefirot above Malchut. So what in our work are the Sefirot above Malchut, above myself? Are those the qualities of the friends?

M. Laitman: Yes.

Question (Holland): (01:10:12) In the article, let's say, we see here the need that the upper one lacks and we also have the need that the lower one lacks to match these two, he talks about the medium. So, what actually is this medium, this point of connection that there is a sort of a matching between those lacks? How can we balance that, what are our actions in that?

M. Laitman: The connection between them, then from the connection between them there's a general deficiency that there isn't in the lower one what there is in the upper one and then that connection, we awaken.

Student: How do we, let's say, discover, how do we discover the lacks of the upper one through the lacks that we have?

M. Laitman: The deficiency of the upper one is always to bestow. You don't need to think about it.

Student: Can we ask for it?

M. Laitman: To ask for it, you can. We want to resemble the upper one, that we’ll have an ability to bestow, yes?

Student: What are the actions, let's say, of the upper one towards us?

M. Laitman: The actions of the upper one towards us, there are some that we feel and there are some that we don't feel. According to that, or as we say, the upper one is in concealment or reveals Himself.

Question (Petah Tikva Center): (01:12:49) Malchut of the upper one is the coarsest part of the upper Partzuf, or is it the most refined one?

M. Laitman: In the upper Partzuf or the lower Partzuf?

Student: In the upper Partzuf.

M. Laitman: In the upper Partzuf, Malchut is the most coarse.

Student: How can it serve as an example for the lower Partzuf? How can it be a Keter for the lower one if it's the coarsest, it's kind of confusing.

M. Laitman: It's the most coarse towards the upper one, but towards the lower one, it's refined. That's the ladder of the degrees, what can you do, yes?

Student: But it's still resembling bestowal towards the lower one, even though it's the coarsest towards its own Partzuf?

M. Laitman: If you could say that, that it's the most coarse towards itself but the most refined towards the lower one.

Student: Okay, and another question about Malchut. On one hand, Malchut acquires qualities of bestowal of the upper one. On the other hand it's a Kli for the upper light.

M. Laitman: Yes.

Student: Meaning it includes the whole desire to receive.

M. Laitman: Yes.

Student: Does the will to receive have volume?

M. Laitman: Of course, the whole creation is a will to receive.

Student: How can you depict the will to receive, meaning what's volume; and what is the upper light?

M. Laitman: Ten Sefirot of circles, that in them the ten Sefirot of straightness are built. Go to the beginning of TES.

Student: We need to depict the will to receive as a certain receptacle? Or how to depict it compared to the upper light? Is it a receptacle, vessel?

M. Laitman: Yes. That's it, right? Good. What are we doing next? Here I have only ITA1.

Question (ITA 1): (01:15:46) How can I get the importance from above, from the upper one in order to continue?

M. Laitman: Ask, only ask. Demand.

Question (ITA 3): (01:16:55) How can we be in action where it appears that in our society there is no strength, that there is a shattering of that feeling of connection?

M. Laitman: We need to connect and then we'll have everything and demand from the Creator. Connect and demand from the Creator, you need two actions in order to have forces to do everything.

Question (Latin 1): (01:17:52) The question why do we stop asking, and why does it become more difficult every moment?

M. Laitman: Again?

Student: Why do we stop asking and why does it become more difficult every moment?

M. Laitman: The fact that it gets more difficult every moment, it's a sign that we're advancing and that's how it's going to be until we start discovering our connection with the Creator.

Student: The second question is why do we stop asking?

M. Laitman: Stop asking? Because we're not connected to each other, that's why our deficiency breaks into pieces. So, we have to start connecting between us from the lowest degrees no matter where we are, and we rise and rise in our connection more and more towards the Creator, that the Creator will always be our purpose, that's it. No questions? OK. So, what are we doing?

Reader: We're going to move to the next part of the lesson, but we'll sing a song first.

Song:

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Denní lekce6.1.2026(Afternoon)Part 1 Rabaš. Na mém loži po nocích. 23 (1985)

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Denní lekce6.1.2026(Afternoon)
Part 1 Rabaš. Na mém loži po nocích. 23 (1985)

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