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

Daily Lesson (Morning) November 28, 2024.

Part 1: Baal HaSulam. A Speech for the Completion of The Zohar

Reader: Hello, we are reading in the writings of Baal HaSulam, article, “A Speech for the Completion of the Zohar”, starting with, There is a discernment of mind and a discernment of heart in the above-mentioned equivalence of form. You can find the study material on kabbalahgroup.info and in the Arvut system. You can also send questions through these websites.

Anyone asking a question in the study hall is asked to stand up, hold the mic close to his mouth and speak loudly and clearly. We are reading in the writings of Baal HaSulam, “A Speech for the Completion of the Zohar”, starting with, there is a discernment of mind and a discernment of heart.

There is a discernment of “mind” and a discernment of “heart” in the above-mentioned equivalence of form. The engagement in Torah and Mitzvot in order to bestow contentment upon one’s Maker is equivalence of form in the mind. This is because the Creator does not think of Himself—whether He exists or whether He watches over His creations, and other such doubts. Similarly, one who wishes to achieve equivalence of form must not think of these things, as well, when it is clear to him that the Creator does not think of them, since there is no greater disparity of form than that. Hence, anyone who thinks of such matters is certainly separated from Him and will never achieve equivalence of form.

This is what our sages said, “Let all your actions be for the sake of the Creator,” that is, Dvekut with the Creator. Do not do anything that does not yield this goal of Dvekut. This means that all your actions will be to bestow and to benefit your fellow person. At that time, you will achieve equivalence of form with the Creator—as all His actions are to bestow and to benefit others, so you, all your actions will be only to bestow and to benefit others. This is the complete Dvekut.

We could ask about it, “How can one’s every action be to benefit others? After all, one must work to sustain oneself and one’s family.” The answer is that those deeds that one does out of necessity, to receive one’s bare necessities for sustenance, that necessity is neither praised nor condemned. This is not considered doing something for oneself whatsoever.

Anyone who delves into the heart of things will certainly be surprised at how one can achieve complete equivalence of form, so all one’s actions will be to give to others, while man’s very essence is only to receive for oneself. By nature, we are unable to do even the smallest thing to benefit others. Instead, when we give to others, we are compelled to expect that in the end, we will receive a worthwhile reward. If one as much as doubts the reward, one will refrain from acting. Thus, how can one’s every action be only to bestow upon others and not at all for oneself?

Indeed, I admit that this is a very difficult thing. One cannot change the nature of one’s own creation, which is only to receive for oneself, much less invert one’s nature from one extreme to the other, meaning not to receive anything for oneself, but rather act only to bestow.

Yet, this is why the Creator gave us Torah and Mitzvot, which we were commanded to do only in order to bestow contentment upon the Creator. Had it not been for the engagement in Torah and Mitzvot Lishma [for Her sake], to bring contentment to the Creator with them, and not to benefit ourselves, there would have been no tactic in the world that could help us invert our nature.

Now you can understand the rigorousness of engaging in Torah and Mitzvot Lishma. If one’s intention in the Torah and Mitzvot is not to benefit the Creator, but to benefit oneself, not only will the nature of the will to receive in him not be inverted, but rather, the will to receive in him will be much more than what he was given by the nature of his creation, as I explained in the introduction to the Sulam commentary in the first volume, see there Items 30-31.

Question (Petah Tikva Center): (06:40) Can you explain what it means that the Creator doesn't think of Himself if He exists or not?

M. Laitman: He has no will to receive, and therefore He has no thoughts about Himself.

Student: What is a person who doesn't need to think of himself?

M. Laitman: How can a person not think of himself? By receiving such powers from above, from the Creator. Then, according to the measure of strength he received, he can rise above his will to receive and not follow its commands.

Student: A person who lives in this world as a body, as a family, what does it mean not to think? In what area can he not think of himself?

M. Laitman: He doesn't think of himself, well, not with respect to the bare necessities, what he needs to go on existing but rather in those matters where he has his own inclinations, where he can then perform such actions, where these natural inclinations will not speak, will not.

Reading: (08:30) What are the virtues of one who has been rewarded with Dvekut with the Creator? They are not specified anywhere, except in subtle intimations. Yet, to clarify the matters in my essay, I must disclose a little, as much as necessary.

I will explain the matters through an allegory. The body with its organs are one. The whole of the body exchanges thoughts and sensations with each of its organs. For example, if the whole body thinks that a certain organ should serve it and please it, this organ immediately knows that thought and provides the contemplated pleasure. Also, if an organ thinks and feels that the place it is in is narrow, the rest of the body immediately knows that thought and sensation and moves it to a comfortable place.

However, should an organ be cut off from the body, they become two separate entities; the rest of the body no longer knows the needs of the separated organ, and the organ no longer knows the thoughts of the body, to serve it and to benefit it. But if a physician came and reconnected the organ to the body as before, the organ would once again know the thoughts and needs of the rest of the body, and the rest of the body would once again know the needs of the organ.

According to this allegory, we can understand the merit of one who has been rewarded with Dvekut with the Creator. I have already demonstrated (in the “Introduction to the Book of Zohar,” Item 9, and in my commentary on the Idra Zuta) that the soul is an illumination that extends from His self. This illumination has been separated from the Creator by the Creator’s clothing it with a will to receive. This is so because the thought of creation, to do good to His creations, created in each soul a desire to receive pleasure. Thus, this disparity of form of the will to receive separated that illumination from His self and turned it into a separate part from Him. See there in the source, since this is not the place to elaborate on this.

It follows that each soul was included in His self prior to its creation. But with creation, meaning along with the nature of the desire to receive pleasure that has been instilled in it, it acquired disparity of form and was separated from the Creator, whose only wish is to bestow. This is so because, as we have explained above, disparity of form separates in spirituality as the axe does in corporeality.

Thus, now the soul is completely similar to the allegory about the organ that was cut off and separated from body. Even though prior to the separation, they—the organ and the whole body—were one and exchanged thoughts and sensations with one another, after the organ has been cut off from the body they have become two entities. Now one does not know the other’s thoughts or needs. It is even more so after the soul is dressed in a body of this world: All the connections it had prior to the separation from His self have stopped, and they are like two separate entities.

Now we can easily understand the merit of one who has been rewarded with adhering to Him once more, meaning rewarded with equivalence of form with the Creator by inverting the will to receive imprinted in him through the power in Torah and Mitzvot. This was the very thing that separated him from His self. He turned it into a desire to bestow, and all of one’s actions are only to bestow and to benefit others, as he has equalized his form with the Maker. It follows that he is just like the organ that was once cut off from the body and has reconnected to the body: It knows the thoughts of the rest of the body once again, just as it did prior to the separation from the body.

So is the soul: After it has acquired equivalence with Him, it knows His thoughts once more, as it knew prior to the separation from Him due to the will to receive’s disparity of form. Then the verse, “Know the God of your father,” comes true in him, as then he is rewarded with complete knowledge, which is Godly knowledge, and he is rewarded with all the secrets of the Torah, as His thoughts are the secrets of the Torah.

Question (Petah Tikva Center): (15:25) He says here that after the piece of bestowal connects again, it renews the connections it had before it separated from his Godliness.

M. Laitman: Yes.

Student: What does that mean? Does that mean that inside the will to receive or inside a person, there's a part of His Atzmuto, the essence of the Creator?

M. Laitman: I don't know how to put it in words. Let's continue and we'll see.

Student: When we say that there's an organ that was severed from the body, this organ that was severed from the body, it loses the connection with the general body. That's what he explains here. He says it's because of the will to receive inside of it. Can a person discover this organ without reconnecting back to the place because it's seemingly inside him, inside of his will to receive?

M. Laitman: I don't know. I hear the question but for the time being, I don't know how to answer it.

Student: Okay, the last attempt, can you explain what is this organ that was severed from the body?

M. Laitman: This too we'll see very soon.

Question (Petah Tikva Center): (17:10) What is the meaning of knowing the thoughts of the Creator?

M. Laitman: Everything that the Creator has with respect to the created beings, seemingly, you can discover, you can know.

Student: What do you discover there? What are the thoughts of the Creator that you discover? What is this organ lacking that when he shows the totality of the body, he begins to feel, to experience? What was he lacking before that now he discovers and is added to him?

M. Laitman: He knows why he exists, for what purpose, what's happening to all parts of creation which he sees before him and this gives him security, confidence, the feeling of being a connection to all parts of creation. Alright?

Question (Petah Tikva Center): (18:40) What does it mean to merit the secrets of the Torah?

M. Laitman: To merit the secrets of the Torah, it means seeing how all details of reality are interconnected. They're called souls and so what's the connection between them? What kind of connection should they have? That's what the person discovers.

Student: We read here that we're all parts of one body. We should come to be one body, reconnect all the parts. When we reconnect all these parts in one thought and one goal, we'll be able to feel the thoughts of the Creator, the thought of creation. How? I always ask more practically, how, in the work between us in the Ten, can we change the attitude to the friends, to the organs, so all the friends will be in one thought all the time?

M. Laitman: If a person feels himself to be separated from the others and then performs actions in order to connect with them, to fulfill them, then through these actions he comes closer to them. Other than just coming closer, he attains them, he attains what's within them and which he did not have.

Student: How important is it that the actions we do between us will resemble the qualities of the Creator, to fill one another? How important is it that in these actions we'll have a true intention? Maybe today we say from Lo Lishma to Lishma, meaning these actions don't carry real intentions. How do we do these actions with a true intention for the Creator or for the friend? I'm not saying for the Creator; for the sake of the friend. I don't feel that I'm doing the actions for the sake of the friend, truly.

M. Laitman: Me wanting to connect with the friend, that gives me a feeling for what's happening in his vessels and, in that way, I become as one body with him and, so, it's good that I will connect more and more with the souls that surround me.

Student: What is the action to fill the friend? What is this action?

M. Laitman: To fulfill the friend, that means to discover his desire and to try to fulfill it, to work on it.

Student: Do I have to ask for him, to be able to give to him?

M. Laitman: Yes, yes. I incorporate his desire, his desires, and I turn to the Creator in order to receive fulfillment for him, and apparently I receive it, and supposedly I can connect to the friend and fulfill him.

Student: In this action, where I'm asking for the friend and I'm receiving the fulfillment for the friend, how in this action do we reach connection, being a single organ? So, these organs, these two parts, just become one body?

M. Laitman: When we connect in that way with the friends, it turns out that what I receive from the Creator, I can pass on to them and they can also pass what they receive on to me. It follows that we all fulfill each other.

Student: There's a condition. We need to do it one for the other, each shall help his friend.

M. Laitman: Yes.

Student: So, we depend on one another, on the matter of connecting all the parts.

M. Laitman: Of course.

Question (Petah Tikva Center): (24:10) Why do they say that there are friends' desires? I know there's only one desire, to be adhered to the Creator, to be like the Creator.

M. Laitman: No, each and every one has his own desire which he feels. That's who he is, in essence.

Student: Yes, he said that I have to look for those, search for those desires and fill them.

M. Laitman: Me, being in a society, well, from my yearning to connect with that society, I begin to discover their lacks and to see how I can assist them in fulfilling those lacks.

Student: It simply comes to a person as a feeling where he knows definitively what the friend needs, and he gives it?

M. Laitman: Yes. Yes.

Student: I don't have that feeling right now. I don't know exactly what they want.

M. Laitman: Correct. But if you work together in order to connect and in order to come closer to the Creator, then you begin to feel the desires of each and every one, to the extent that they're connected together and the extent to which they can fulfill each other.

Question (Petah Tikva Center): (26:05) The answer I give to friends now is, is that incorporation? Is this a process of incorporation, that we connect between us and we turn to the Creator?

M. Laitman: We turn to the Creator and as a result, we are incorporated together.

Student: My question is, if it's even relevant to us here, in the wisdom of Kabbalah, when the Kabbalists divide things and talk about the totality of the body and the connection between the souls, is there an expression for it in our work?

M. Laitman: We shall see.

Student: Can you explain a little bit, what…

M. Laitman: No, that's not today's topic.

Question (Petah Tikva Center): (26:57) Baal HaSulam describes many states from the beginning of the article and later he writes that there's a commandment to engage in Torah and Mitzvot, Lishma.

M. Laitman: Yes.

Student: He also writes, why? Because earlier he says, I admit it's a difficult thing and a person cannot change his nature of creation and he gives a condition of Torah and Mitzvot, Lishma, is the path toward correction.

M. Laitman: Yes.

Student: Toward change. So, what is Torah and Mitzvot, Lishma?

M. Laitman: Torah and Mitzvot, commandments, Lishma, for her sake, that means that I perform all the actions called commandments and I perform them so that through the connection that will be in me, I will bring contentment to the Creator.

Student: Not to myself?

M. Laitman: Yes.

Student: But he writes earlier that it's impossible not to do for myself.

M. Laitman: It's not possible with our own abilities, our own powers, but it is possible to reach a request, a prayer, for the Creator to arrange that for me because, in the Torah, there is a light which is called the reforming light and, thanks to it, I can connect with other desires and the light will pass through me to them filling them with the intention to bestow.

Question (Petah Tikva Center): (28:57) How to feel the friends’ desires?

M. Laitman: That is indeed a big problem. How can we feel the desires of the friends? By working together, incorporating together, wanting to assist each other, it then follows that we begin to receive, each one of us, some special influence from the Creator, each one separately which gives a person the sense of spiritual existence, spiritual reality. Then, that person begins to understand, to feel, to see to what extent he is related to the others, what kind of role he has in fulfilling the others and so he continues.

Student: How to tangibly feel the desire of the friend? How to feel clear, this is his desire, to feel what he is lacking?

M. Laitman: How to feel in my desire.

Student: The friend's desire.

M. Laitman: The friend's desire, yes. A person reaches that, gets to that.

Student: I feel my own desire.

M. Laitman: Yes, but gradually. You transition from feeling only yourself to others, the friend and, in that, you are incorporated with him.

Student: How do I know if this is my desire or the friend's desire?

M. Laitman: You will know. You will feel.

Student: Because what appears to change is maybe my degree of devotion toward the friend, my attitude, how much I'm willing to do for him, to fulfill him. I don't know if it's his desire or the image of the friend that I work towards and this is actually my desire.

M. Laitman: No, it's not your desire. It's the friend's desire. You feel him. Also, you know him. You're close to him, You're willing to fulfill him but you also feel that he's a separate, foreign desire.

M. Laitman: You feel that he wants to fulfill himself, to receive.

Student: What will to receive I want to fill in the friend?

M. Laitman: Whatever you feel.

Student: Any desire?

M. Laitman: Any desire.

Student: Any desire in the friend?

M. Laitman: Yes

Student: Okay. Can I fulfill a friend with whom I'm in separation, whom I don't love?

M. Laitman: Here we must understand that people rise above their own corporeal, earthly calculations.

Student: What does it mean to fill the friend? What do I fill him with?

M. Laitman: You fill his will to receive.

Student: With what?

M. Laitman: With what you receive from the Creator. You become the connection between the Creator and the friend's will and, then, through you, all the fulfillment passes, filling your friend.

Student: What fills my desires?

M. Laitman: What you receive, also, from the Creator?

Question (Petah Tikva Center): (33:43) I wanted to ask about the severity of the engagement in Torah and Mitzvot, Lishma. It turns out that if a person does not work in Lishma, his will to receive keeps growing. At least that's what he writes. What is this process where the will to receive grows? What's the purpose of this process?

M. Laitman: The purpose of the process is for that will to receive to feel itself emptier and emptier, every time.

Student: What does the Lishma add to the will to receive that then there'll be this inversion, that will continue to grow and be empty.

M. Laitman: I don't understand.

Student: I'll ask again. I'm trying to understand, if you're not engaged in Lishma, the will to receive is going to grow more than what it was originally.

M. Laitman: Yes.

Student: Until we come to Lishma, the process in the will to receive continues to empty itself more and more, no?

M. Laitman: No, here there are many different operations, not just that it empties out. When was it full?

Student: That's what I'm trying to understand. It grows more than its nature, the nature of its creation, as long as it's not in Lishma.

M. Laitman: Yes.

Student: What is the purpose of that?

M. Laitman: It's on the way, in order to make the vessels bigger in terms of quality and their general size, for them all to grow into their role.

Student: How does that transition happen from a person not able to work in Lishma to working in Lishma? It relates to Lishma in that he is doing everything to bestow contentment. How does that transition happen when you begin to work in this way, in your desire, in your actions?

M. Laitman: Through the reforming light.

Student: The light gives you the transition from lo Lishma to Lishma?

M. Laitman: Yes.

Student: What depends on a person for this transition to happen?

M. Laitman: He needs to want it, to pray for it, to ask for connection.

Student: What is the desire, Lishma?

M. Laitman: The desire for Lishma is the desire to resemble the Creator.

Student: How do you develop this desire in a person?

M. Laitman: By being in a group and wanting to perform such actions together which are all aimed towards the Creator.

Student: When we are in a group, how do we know that our action is aimed at the Creator? Ultimately, what's aimed at the Creator is the intention of a person?

M. Laitman: Yes.

Student: How can we know that the action we do is aimed at the Creator if we don't see each other's intentions?

M. Laitman: If you can all connect your intentions together, then ultimately you receive one single intention: to bestow contentment upon the Creator and with that intention, in it, you receive bestowal from the Creator and that's it.

Student: How do you actually do the action of connecting intentions? The action of connecting intentions is done by the Creator?

M. Laitman: The act of connecting the intentions together, that's done by the Creator because each one has his own personal intention over his will to receive and, to the extent that we yearn to perform that action, we connect together.

Student: Each one with his own private intention, what should it be so these private personal intentions become one united intention?

M. Laitman: Each and everyone wants to resemble the Creator with respect to the friends.

Question (MAK): (39:35) Is there a way to check where one's necessity ends? What is necessity for a Kabbalist?

M. Laitman: What's necessary is to perform acts of bestowal and connection.

Question (Turkiye 10): (40:12) About, know the God of your father. That is divine knowledge?

M. Laitman: The quality of bestowal.

Question (Petah Tikva Center): (40:30) Is it correct to understand that without feeling the desire of the friend, the person has no contact with the Creator?

M. Laitman: Yes.

Student: I'm asking because we learned from the introduction to TES that we find the Creator in the Torah, through the reforming light. Maybe you can think that I can think in front of the book and read the book with the intention that the light will influence me and give me connection with the Creator, but what I'm hearing from you, if I don't feel the friend's desire and can't turn to the Creator to fill it, I'm disconnected from the Creator. It turns out that all the actions, all the deeds we're talking about, it's for us to have this feeling of the desire of the friend, because only in that I can turn to the Creator and be in contact with Him.

M. Laitman: Yes.

Question (Petah Tikva Center): (41:38) In working with the desires of the friends, there's an infinite number of scrutinies. I've tried to touch on one specific thing. We come in the preparation, and I begin to feel the friends, and it happens gradually out of the need to feel spirituality. So, one friend seems like he's lacking faith today, another friend looks tired, the third is angry about something. I feel the dynamic, I feel every friend. And I know maybe what would I want to receive in their state, but to ask for them that, I can't ask for it because it's their work. I know if I had to do something, I would do it, but I can't do it for him. So, what does it mean to be beneficial for the other? How can I be beneficial in that state? I can't do the action for him. What can I ask for him?

M. Laitman: We don't exactly understand what incorporation means, where it begins, where it ends. We don't know that yet.

Student: And why is incorporation the answer here?

M. Laitman: Because through incorporation, I can come to feel the others, to feel someone else.

Student: I'm asking about a state where, theoretically, a person already feels what's going on with a friend, what can he do for him, though? What does it mean to ask for his state?

M. Laitman: I feel the extent to which he is within his will to receive and can't escape it yet. And so, I ask for that will to receive, the friend's will to receive, I ask for a correction so that he will be able to rise above his will to receive and to connect with the others.

Student: I have a question about what Rabash wrote, where he wrote, what happens when everybody is a hero, everybody is educated is one common thing, everyone can ask for the mood. So, it turns out that many times I fall into a state of, I'll just need to lift the spirits of the friends, and I'll give them the strength to overcome the state, and it sounds like something you can always ask for as Rabash writes, but he says this is only where everybody is a hero, everybody is rich, only when everyone is in a good state you can ask for it. But if I don't see the friends in a good state, I see that they're lacking something, so the mood is not the right thing to ask for. I have to ask, as I said now, I have to ask for correction for them, for something they can't do by themselves, or I need to ask for correction for the friend, or just give him high spirits to be able to deal with himself.

M. Laitman: I think the second option is better.

Student: That's ultimately what's happening, I think. I can't really help him, only to give him the high spirits to deal with the state.

M. Laitman: Yes.

Question (Petah Tikva Center): (46:14) This is an example that's not clear. In our world, if you severe off an organ, it's dead, there's no life or anything. From the side of the Creator we do have a connection, we don't feel him.

M. Laitman: So?

Student: So, I want to ask about the friends, and what Rabash is saying, that behind every friend, you find the Creator, but each one independently doesn't feel the connection to the Creator, but if I want to feel the Creator, I want to feel the connection to the friend, which exists, but I just don't feel it. Or is it not correct to treat it this way?

M. Laitman: This is what you're saying, if I reach bestowal upon the friend, through that I also reach bestowal upon the Creator.

Student: Yes, I begin to feel the Creator.

M. Laitman: What do you mean by feel?

Student: That I have connection to Him, I begin to connect, I feel life.

M. Laitman: Yes, so what's the question?

Student: The question is, it happens that each friend needs to do such work, and he wants to bestow to the friend, to connect to the Creator, and because everybody does that, there's this incorporation that's happening, or is that incorrect to see it this way? I'm not bestowing to the friend by giving him something, but with the help of the friend, I can connect to the Creator, and then I can also later bestow to the friend.

M. Laitman: All right, I'm listening. Who wants to add?

Question (Petah Tikva Center): (48:26) He writes where he's not able to do even the smallest thing for the other, but when he bestows to his friend, he has to think that he will obtain a good reward in the end. So, how can you reach a state where you have a desire to fill the friend, a request for the friend if behind every such request is a reward, is some gain?

M. Laitman: Yes, that we will learn. What's required of us, what's demanded of us.

Question (Petah Tikva Center): (49:15) What's the connection between the friend's desire and the Creator's desire? We have many interactions with the friend who's before me.

M. Laitman: The Creator's friend is always the desire for correction for the Created beings. And the friend's desire, I don't know. It can be any which way.

Student: One of the things with the friend is that he stands before me and I don't feel it. It's like a ghost before me.

M. Laitman: Yes.

Student: But there's the matter of, if I don't begin to scrutinize what is the Creator between us. The concept of Creator, when the friend is before me, I can't feel anything.

M. Laitman: All right, scrutinize it.

Student: I'm asking, what's the connection between the desire of the friend and the desire of the Creator?

M. Laitman: The Creator's desire is eternal. Correct. It's the truth. The friend's desire is however you feel it to be.

Student: But there's no one besides Him. Now there's a friend before me. Everything is, there's no else besides it. I have to dig in that thing, there's no else besides him. What is it, friend?

M. Laitman: Do you accept your friend as you do the Creator?

Student: I think I have to if there's none else besides him.

M. Laitman: We will scrutinize this in the future. It's uncertain.

Question (Petah Tikva Center): (51:07) A friend who feels his friend, he normally purifies himself to some extent. He receives a personal illumination, and using this power he can feel him, maybe try to help him. Each friend is in a different state. One is in overcoming, one is deep in the will to receive. Each one is in a different state. How does this state, in this action, he helps a friend rise above? What's going on there? What's going on with this illumination he's trying to pass to the friend?

M. Laitman: Incorporation with each and every friend still helps each and everyone.

Student: This path leads to a common intention. Out of what?

M. Laitman: Because you all connect, and by that you help each other understand your own individual states.

Student: To bring their states?

M. Laitman: Understand their states.

Student: Understand. And this work adds to the connection of each one in the Ten? Or only to the one who's passing the light?

M. Laitman: Each and every one who is connected to them. With them, yes.

Question (Petah Tikva Center): (53:10) A friend is asking: If I see that the friend is in his will to receive, doesn't that point to my corruption? If he sees the friend is in his will to receive, doesn't that point to his own corruption? When he sees him this way? When he asks if he... Do I need to ask for correction for myself? To see the truth, which is the friend at the end of correction, or am I asking for correction for the friend?

M. Laitman: Yes, so he's asking what to request a correction for? Well, that I leave to him.

Question (Petah Tikva Center): (54:19) You said that connection is to be above our nature. He said the connection is to be above our nature. We have a friend, who decided he's only coming to the morning and the afternoon lessons, but he's not doing that as well because of how the Ten carries itself and me, primarily, we disturb him. The influence in the Ten is dramatic. Fewer people join them. Gatherings, that's the only topic we're discussing. How, in the Ten, can we generate a kind of light to bring him back home?

M. Laitman: You all need to understand the way in which you correct yourselves and draw the reforming lights to each and every Ten in such a way that even those who leave that connection with the others will understand that it's better for them to come back and connect.

Student: So, we'll leave in the Ten, we'll either make him come back or not come back?

M. Laitman: Yes. That is something you should all be concerned with. That he feels that the correction takes place here. Here he will find the reforming light, and that here is his place. And it all depends on your intentions.

Question (Petah Tikva Center): (56:29) You said that we connect the intention. What does it mean to connect the intentions of the Creator?

M. Laitman: Connecting intentions with the friends, that means that you take the friend as an example, doing everything that you can to come closer to him, to the friend. And it doesn't matter in what way exactly, but by this you break yourself.

Student: Meaning, I take certain examples from the stall that I see in the friends, I try to be included in them?

M. Laitman: Yes, you could say so.

Student: What do I need to break inside of me, the lack of desire?

M. Laitman: I'm not saying you need to break anything.

Student: I didn't say break myself.

M. Laitman: It's because you asked what it means to break. I don't think that you need to break anything, really. I think you need to try together, with a hug, to come closer together to your shared collective desire..

Question (KabU 4): (58:29) We are expected to have faith in what Baal HaSulam writes to us, to have faith in what you say. But is there also such a thing as faith in the friends, and how should that be expressed? Should that be complete faith in order to come to Lishma?

M. Laitman: We will need to get to that, but for the time being, we're not yet discussing it. Faith with the friends, we're not talking about that yet. We trust them, but it's not that we know how to work with that.

Question (Petah Tikva Center): (59:26) The organ severed from the body loses its life. Where is the livelihood in the soul that is severed from the Creator and is clothed in the will to receive?

M. Laitman: Well, then it's in the life of the will to receive only.

Student: And what's the life in the will to receive worse than there in the connection with the Creator? What's better there?

M. Laitman: Because in this life that it now attains, which it now gains in disconnection with the Creator, it doesn't feel that it's truly alive. It's just existence. Going to work, accepting a few patients, giving them some medicine, going back home, going to sleep.

Student: But a person in that state doesn't know there is another life. It seems perfect.

M. Laitman: Yes, so you have those who, as it is written, the wicked in their lifetime are called dead.

Student: And if a person receives taste from more life in the connection with the Creator, how will he know that? How will he yearn for that?

M. Laitman: He is allowed to taste. You give him a taste of it.

Student: So, without that initial taste, a person...

M. Laitman: Of course, if you never taste, he'll never want.

Student: And where does this taste start? Well, the first taste the Creator gives, but... later this taste has to grow. A person has to reach it.

M. Laitman: Yes, that's how it happens.

Student: And that's inside the Ten?

Question (Petah Tikva Center): (01:01:37) About filling the desires. In a family it's clear. But people in extreme states like in the army, each time there are new desires, and there are many opportunities to fill them. But the Ten we're learning about, that this is my only connection with the friends during the day. How can I fill the desires there? What are my options? I'm not saying where do I take the strength. I'm asking what's my ability to fill that desire? There's a general desire, which is the Creator. That's clear. What's my ability to fulfill that desire of theirs? Let's say now.

M. Laitman: You now check which desires you can use in order to connect them and present that to the Creator.

Student: How do I do it during the lesson?

M. Laitman: It's all your desires. With your desire, your will, you take the desires of the friends, and you want to connect them all together and to present that to the Creator. And what you ask of Him, what you intend, is that the Creator will be able to fulfill those desires first with the light of Hassidim, and then with the light of Hochma.

Student: That's why I sit the whole lesson, and I think this way. I take their desire, I present it to the Creator. It's a little different than, you know, I'm hungry, the friend comes, makes food, and he gives it to me. It's clear. There's a deficiency. A friend comes, and he fills it. It's tangible. It's clear. But here, it's so abstract. I take his desire, I present it to the Creator.

M. Laitman: You take those lacks, the friend's lacks who came here to connect with you, and all of you together, connect in those desires, and so you prepare yourselves to be filled by the Creator.

Question (Petah Tikva Center): (01:04:25) Each organ needs to fill the rest of the organs, the rest of the desires in the Ten? When do we become one organ relative to the Creator?

M. Laitman: When you all want to receive fulfillment from Him, from the Creator, then you can all connect together and to present this connection for fulfillment.

Student: There are two tracks that I don't understand how they connect. On one track, every friend needs to feel his friend's desires, to be a conduit, right, from the Creator relative to the desires of the friend. And that's his work, as you explained. And there's another track where all of us are one organ relative to the Creator, a vessel. So, how does the one work with the other, in what?

M. Laitman: In your body you have a want, a desire to make some motion with your hand, and with accordance with your desire to bend your hand or move it in a certain way. You have a desire. You have a desire. How to put it? What should I say?

Student: I'll ask again. Each, every friend has to be a conduit relative to his Ten. It's like the work of the individual organ relative to the rest of the organs, and there's also how the entire Ten, all of us together, are like one organ relative to the Creator. How is the individual work where I have to feel the desire of the friends, I have to feel them, there's got to be an interaction between me and the friends compared to all of us becoming one organ relative to the Creator and receiving from Him. How does this track relate to that track? Those are two separate tracks?

M. Laitman: They are two separate tracks.

Student: So, is one, does one lead to the other, or if at all?

M. Laitman: These are two degrees.

Student: What is the first degree?

M. Laitman: The first degree is connection, everyone's connection where they want to be, each one of them, fulfilled by the Creator.

Student: Then each one helps the other, gives him high spirits so he can receive from the Creator?

M. Laitman: Yes.

Student: Well, when does that connect us to rise to the next degree where all of us is a vessel before the Creator, to receive fulfillment from the Creator?

M. Laitman: This is as Baal HaSulam writes, that after the Creator sees that the created beings have attained and understood this work, then He makes for them the final correction.

Student: What is the fulfillment we wish to receive from the Creator in that Kli?

M. Laitman: The fulfillment we wish to receive is, how to put it…

Student: What is the filling we wish to receive from the Creator?

M. Laitman: Filling in our vessels.

Student: Exactly, we say that our heart will rejoice in Him. We connect in the Creator, that's the point of connection in us, between us. On the other hand, each one here fills the other, so that's another form of connection between us?

M. Laitman: That's within it. Within the first connection exists the second connection.

Question (Petah Tikva Center): (01:10:03) Why does a person need to search for the desires of the friends? Why can't a person come to another friend and say, what do you want, and they can check if he can feel it or not?

M. Laitman: The person doesn't understand it, he doesn't understand.

Student: And the friend understands what he wants?

M. Laitman: Maybe.

Student: Now in the lesson, how many questions, let's say, a friend asked a question. I didn't understand the question. How do I find the deficiency, how do I raise it, what does it mean?

M. Laitman: We need to understand that through the connection between us, we will be able to locate all the desires and all fulfillments.

Student: So now the work is just to incorporate, to want, to ask?

M. Laitman: Yes, yes, yes, yes. The main thing is to perform as many actions as possible. As many actions as possible.

Question (Woman Turkiye 7): (01:11:28) How should we approach the desire of a friend if I find it as an egoistic one?

M. Laitman: We're all egoists, egoists, and one more, one less, so it doesn't matter so much. The measurements we're measuring, there can be a very great difference between one and another. But in general, it's really… there's no number.

Question (Rehovot): (01:12:20) How do we establish the act of incorporation?

M. Laitman: Simply make an effort with what we have today to enter the Ten, which is broken into parts, and to try to gather, to assemble them back together. And in this work, each and every one will receive an impression, and will know what he has to do.

Question (Petah Tikva Center): (01:13:39) In order for a friend to be able to fill another friend's desire, do they need to be connected into the general body? Do they have to have this awareness of one toward the other? Why? Because, you know, circumstances, there are righteous, there are Kabbalists, why can't they help anyone?

M. Laitman: How do they help?

Student: They help you reach it, connect to the system, and then they can help you, maybe the purity of the forefathers, there's things that can help you. It all depends on whether or not I can be there to receive the help.

M. Laitman: Yes.

Student: Is that like that between the friends? Both of them need to be... Can one fill another friend in the Ten without having... without that other friend having a certain awareness? What is required of the friend for the other friend to fill him?

M. Laitman: That he is searching. Searching... for a filling station. Meaning where he can be filled.

Student: And he needs to search for it from the friends. Meaning to be aware that he has to receive it from the friends?

M. Laitman: He needs to seek it between the friends.

Student: Because a person always looks for fillings for his deficiencies. Constantly. As if something's lacking. So maybe it's in the Creator. Maybe he's always in this inner search. But for another one to be able to fill him as a friend, he needs to search for it. To receive it from the friend, right?

M. Laitman: Yes.

Student: If I don't look for it in the friends, they can't fill me. So that's why there has to be a mutuality. Each one has to look for help from each other?

M. Laitman: Yes.

Question (Petah Tikva 8): (01:16:44) Why is it so hard to find words for working with the friends' desire? Is it because there are no words? Or because every time it appears differently? For each and every one it appears differently?

M. Laitman: I think that it's because we're not connected to the desires of the friend.

Question (Petah Tikva Center): (01:17:17) How does the Creator get to receive contentment if there's no quality of reception in the Creator?

M. Laitman: We give Him contentment. It's written that He delights, He rejoices, He cries. There are such states that we cause Him changes from one end to the other.

Student: He's asking, if he doesn't have the quality of reception, how can he receive contentment?

M. Laitman: No, that's something He feels. Otherwise, He wouldn't have the quality of bestowal either. It's this against that.

Question (Petah Tikva Center): (01:18:25) If the intention is concealed from the person himself, and I always justify myself, so how can I go deeper in my own intention?

M. Laitman: If you want to constantly justify yourself, you won't be able to. For that, we need a great force from above that disconnects you from your ego, and then in this neutral state, you'll be able to understand what the Creator demands of you.

Student: It's only in the force of prayer. If the intention is concealed, I might even be going in the wrong direction.

M. Laitman: It's only in the force of prayer.

Question (Hadera 1): (01:19:26) Emotional motion starts in us. Our emotion goes from what was important before to what's important now, and that helps us do things we couldn't do before. Is that the work in Lo Lishma?

M. Laitman: That is still work in Lo Lishma.

Student: But it's already Lo Lishma?

M. Laitman: Yes.

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קטעים נבחרים משיעורים על תלמוד עשר הספירות (קליפים)

קטעים נבחרים משיעורים על תלמוד עשר הספירות (קליפים)

קטעים נבחרים משיעורים על תלמוד עשר הספירות (קליפים)

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