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

Daily Lesson (Morning) January 14, 2025.

Part 1: Baal HaSulam. Matan Torah [The Giving of the Torah]. #9.

Reader: Hello, friends, we are studying the writings of Baal HaSulam. We're in the article, The Giving of the Torah, Matan Torah, we're in item nine right now. You can find our materials in Sviva Tova and the Arvut System and ask live questions through there. Whoever wants to ask here in the hall, stand up, hold the microphone close to your mouth and speak loud and clear. So, the writings of Baal HaSulam, the article Matan Torah, The Giving of the Torah, item nine.

Matan Torah [The Giving of the Torah]

Item 9.

Reading: (00:29) Indeed, we need to examine the heart and the source of this natural law, and who it was that fathered the flaw of shame and impatience that we feel upon receiving charity from another. It is understood from a law that is known to scientists, that each branch bears the same nature as its root, 1) and that the branch also desires, seeks, and craves, and benefits from all the conducts of the root. 2) Conversely, all the conducts that are not in the root, its branch removes itself from them, cannot tolerate them, and is harmed by them. This law exists between each root and its branch and cannot be breached.

This opens before us a door to understand the source of all the pleasures and pains in our world. Since the Creator is the root of His creations, we feel all that exists in Him, and which extends to us directly from Him, as pleasant and delightful, for our nature is close to our root. And everything that is not in Him and does not extend to us directly from Him, but contradicts creation itself, will be against our nature and difficult for us to tolerate. Thus, we love to rest and hate to move so much that we do not make a single movement if not for the attainment of rest. This is so because our root is not in motion but at rest, and no motion exists in Him whatsoever. Therefore, it is against our nature and loathsome to us, as well.

By the same token, we love wisdom, strength, and wealth, etc., because all those exist in Him Who is our Root. And hence, we hate their opposites, such as foolishness, weakness, and poverty, since they do not exist in our Root at all. This makes us feel hateful and loathsome, and pains us immeasurably.

M. Laitman: Questions, please. No questions? Keep going.

Matan Torah [The Giving of the Torah]

Item 10.

Reading: (04:44) This is what gives us the foul taste of shame and impatience when we receive from others by way of charity, because in the Creator there is no such thing as reception of favors, as from whom would He receive? Because this element does not exist in our Root, we feel it as repulsive and loathsome. On the other hand, we feel delight and pleasure every time we bestow upon others since that conduct exists in our Root, which gives to all.

M. Laitman: Questions?

Question (Women Romania): (05:55) (05:58) What is the thing with all the things that are not conducted in the root?

M. Laitman: There is, in nature, in the environment, many discernments that we can detect, but we don't have any result from them in us, and that's why you can't say that they are our root.

Question (Novosibirsk): (06:43) (06:45) What is the branch of the Creator in us?

M. Laitman: The branch of the Creator in us means that everything that exists in the Creator is extended to us directly, as he says. You can discover it through the relationship between what exists in the Creator and what exists in us, and the places where we resemble Him, the Creator.

Question (Women MAK 43): (07:34) (07:36)If the desire to receive does not exist in our root, how did it become something possible in the created being?

M. Laitman: The will to receive does not belong to our root, it was formed in us as a result of our opposition compared to our root. So, we can say that there are those who are close and those who are far, according to our root, and we can say that there are those who are close and those who are far, according to other qualities as well, that's how it is.

Question (Petah Tikva Center): (08:47) It's a little hard to identify with the examples he's giving.

M. Laitman: Why?

Student: Becsuse people like movement, and rest is considered, we have no choice, we have to rest, but life is actually considered, movement, motion, changes, so why is he saying that our root is rest? And that's why we enjoy that, actually?

M. Laitman: Because we see that if our root is the Creator, then He is at rest, and every action that He does is because He, it's an exceptional action where He activates, forces to activate us.

Student: But in us it's the opposite, we like challenges, changes, on the contrary, actually a person who's developing should want to rest more.

M. Laitman: This is with children who haven't reached an inner stability, inner stability, but when you look at all the adults before you, they all prefer rest.

Student: What does that mean in us, on our path to rest. What is rest and movement with us?

M. Laitman: With us, rest and movement, action and inaction, is as the scientists of nature describe - the more, as much as we move around. We actually wish to reach rest.

Student: As far as the work in the Ten, as far as intention, what is rest, and what is movement, or motion for us?

M. Laitman: Where we are close to our source and there we find our rest, and vice versa.

Student: Rest is a permanent intention to bestow?

M. Laitman: It turns out that rest is the intention to bestow, yes.

Student: And every exit from it is toil, is distancing from the Creator?

M. Laitman: Yes.

Student: Why do they say that the more a Kabbalist advances, he has more entries and exits, every minute he has more changes? It sounds like it's more movement, not more rest.

M. Laitman: More movement, but not physical, but internal. And here there's nothing we can do, but only everything we do is in order to come closer to our root.

Student: Why is coming closer to the root considered more rest?

M. Laitman: Because He is found at rest, our root is at rest. Constant rest.

Student: Seemingly, the nearing shows us how much we're not in rest, compared to Him or something?

M. Laitman: Yes, the closer we get to our root, the more we are attracted to rest, and dislike movement, and do not wish to change from one moment to the next.

Student: But in practice, the more Kabbalist advances, he experiences more changes.

M. Laitman: Yes, but it's not because he is moving more, but because he identifies in his state the ability to be without movement, but full of changes.

Question (Petah Tikva Center): (13:18) He writes in item 10; and this gives us this foul taste of shame and impatience when we receive from others by way of charity. Because in the Creator there is no such thing as reception of favors, as from whom would He receive? And because this element does not exist in our root, we feel it as repulsive and loathsome. On the other hand, we feel delight and pleasure every time we bestow upon others. Who is he talking about here? Who are ‘we’ who feel pleasure and delight when we bestow upon others?

M. Laitman: Those who feel it.

Student: Maybe there are individuals out of billions?

M. Laitman: It doesn't matter. There is a phenomenon in nature, even if you can't detect it yet, which Baal HaSulam describes.

Student: The picture he is describing here is like a fable, like some utopia or something.

M. Laitman: If we have such a quality, then there are two forms for the nature.

Student: How could it be, let's say, the rest of humanity, who is the Creator, is also their root? How are they actually opposite? They enjoy from self-reception and not from bestowing to others?

M. Laitman: They still develop according to their corporeal root. That is why they don't feel completely their spiritual root, and they can't even imagine that this could be their state. And that is how they evolve. But if not now, then tomorrow. Nevertheless, in this development, they will feel unpleasantness, disquiet, dissatisfaction, and will try to get under a different force.

Student: It kind of sounds like that the pleasure that they receive is so small and minute, that it's not even considered as receiving pleasure.

M. Laitman: Why?

Student: Because receiving pleasure is in bestowal, not in reception.

M. Laitman: But they can't feel it. They can't identify it yet. That's why it stays like this for now.

Question (Petah Tikva Center): (16:45) How could you say that there is something that is not existing in our root?

M. Laitman: That's how Creator sees creation. That there are those in us who come out of His root and those who come out of His outer form.

Student: What is His external form?

M. Laitman: His external form or outer form means it's opposite to Him. If His desire is to bestow, to give, to take out of Himself, then it's the opposite to that.

Student: So, in us exists two forms and they both exist in the root?

M. Laitman: No, I never saw anyone who was born and grew up for a few years, whose nature is entirely to bestow.

Student: Our nature to receive, does it exist in the root?

M. Laitman: Yes.

Student: And the nature to bestow later, also exists in the root?

M. Laitman: This is revealed slowly and we wish to attain it.

Student: But you can't say that there's something in us, whether it's for the good or for bad, for positive or negative, reception or bestowal, that's not in the root.

M. Laitman: It's not revealed, maybe it's better to say, it's not revealed in the root, in our root.

Student: Connection to others, is that in the root?

M. Laitman: No, completely not in our root.

Student: And how do we, if it's not in the root, where will it come from, if there's no branch for it here?

M. Laitman: The fact that we do not wish to be connected to such a root, it means that we constantly generate around us such an atmosphere, such an environment, where we are attracted to the opposite root.

Student: But if we don't have it in the root, what does it matter what we do, it's not in the root.

M. Laitman: You can say the following, if it wouldn't be in our root, I wouldn't think, I wouldn't understand that it exists. But if it exists in the root in some form, then I could grasp it, like a fisherman who catches his fish. And then through exercises, which I'm doing by myself, when I'm trying to be like that other root, I can approach it using certain movements, certain actions to that root.

Student: Why is this similarity to the root develops in me, this quality of the root?

M. Laitman: That's a law of nature.

Student: What does this law say?

M. Laitman: That I can approach our root, because I discover in it something that resembles me, that I'm interested in.

Student: Can we say that Baal HaSulam is talking about two roots, a corporeal and a spiritual one?

M. Laitman: Let's say, it's called a corporeal and a spiritual.

Student: A person that has a point in the heart has another root?

M. Laitman: Yes, that means he has a spiritual root.

Question (Petah Tikva Center): (21:21) I heard you say there's a spiritual root and a corporeal root. How can there be a corporeal root? What does it mean?

M. Laitman: That a person has certain tendencies, and he's attracted to certain special forms in the relationships between the created beings that fill him and bring him closer to his root.

Student: I didn't understand what's corporeal in that, how is it corporeal? Isn't corporeal something that's not in the Creator, that's opposite?

M. Laitman: Corporeal means, in order to receive. To receive in the left hand means corporeally.

Question (Petah Tikva Center): (21:20) According to my logical understanding of the article he says, whoever receives - suffers. Turns out from this, at least in me, I am causing suffering. If I come in the world that no one has those qualities of service, I don't see - a rich, a hero, a wise person - except for you. And every action and bestowal I try to do, will bring forth suffering to the others.

M. Laitman: I don't get it.

Student: He's saying that if each that receives, finds himself as a receiver, he suffers. If I want to be the bestowing one, to resemble the root, to bestow means I have to give riches, to give wisdom, to give strength. But I can't give it to someone who doesn't have it, because he will suffer, he'll become the receiver. I can give it to one that has it, and then me and him will be in equivalence of form. And he won't suffer, and I won't suffer. I didn't understand how this growth, how this advancement takes place.

M. Laitman: And the principle of coming closer between the created beings, according to a certain proximity of qualities between them, that shouldn't work. Is that what you're saying?

Student: No, I'm saying that if I try in this world to resemble in practice to my root, which is called “to bestow”, His qualities, which is riches, triumphing, and wisdom, then I could cause harm to someone else, because if I'm giving it to him, because he will become a receiver.

M. Laitman: Why?

Student: Because he doesn't have, he doesn't have, and I'm giving it to him. So, I'm kind of like passing this to him, seemingly.

M. Laitman: No, you don't intend to enter in this contact with the root in order to fill it.

Student: Not with the root, with the created beings?

M. Laitman: The created beings.

Student: If a friend is standing before me, and I give him, and he receives from me, so although I'm the giver, but I caused him to suffer, because he became a receiver.

M. Laitman: But if this is according to his desire, why does he suffer?

Student: Because he's the receiver. He writes here that the one that is a receiver, since it doesn't fit in its root, it's not in its root, the moment he receives, discovers that he's receiving, he suffers. So, how can I perform an act of bestowal to my friend without him suffering? This can only be when he discovers in my action that he's already rich, and not that I gave him something that he didn't have.

M. Laitman: Yes.

Student: How do we do this? This thing.

M. Laitman: We'll think about it.

Question (Petah Tikva Center): (26:36) If the Creator is in absolute rest, then what actually happens when we raise MAN?

M. Laitman: I don't know. Let's say that it exists in all the states that I can only imagine, all at once, even opposite states.

Student: Could it be that there are endless actions in Him, and that's called rest?

M. Laitman: Yes.

Question (Petah Tikva Center): (27:14) How can the created beings come closer to one another and connect, if they hate to receive from one another? How will they build a system in which they will live together and be able to pass along to one another, and live together?

M. Laitman: They will have to receive certain special force from the Creator to be above their nature.

Student: What will that make in them become above their nature, of not wanting to receive from myself, but for the sake of giving to the friend, to bestow to me?

M. Laitman: Yes.

Student: And it's a point that is worthwhile to scrutinize. When I work with a friend, I work not because I want to receive but because I want to enable him to bestow. So, does there need to be some kind of agreement between them, that they're in a system where they want to help one another by enabling one another the possibility to bestow?

M. Laitman: Precisely. It comes out of the same law.

Question (Petah Tikva Center): (28:37) What is inner motion, spiritual motion?

M. Laitman: Inner motion, spiritual motion, is the movement when I exit from the state that I've been to, to the state that I hope to attain, and that causes change. And the change that I cause myself in coming out of the previous state and arriving at a new state relative to those around me, to my environment, it creates change. And with the help of this change, I feel how I'm changing with my force, with my intention, and I exchange the state.

Student: We, actually, say that we make all these things through examples, through external examples. How do the inner movements in each of us, when he wants to make an inner change, like you said, to move from one state to the higher state, but we have to be impressed by something external. And how can this external impression be impacted by the inner motion of each member in the Ten?

M. Laitman: We learn about this from what we can, in what ways we can bestow to one another.

Student: The Creator gave us some kind of way, like education. He's educating us in a certain way where He's showing us how to come closer to Him, to His qualities. How do we actually show one another internally, the Creator, the qualities of the Creator? But on the other hand, we show it actually in externality. How in externality does each impact the other, and for there not to be external? How does our bestowal, we always say that eventually, we need to feel one another, there's no place and there's no time. And how is this special thing where there's no time and no space?

M. Laitman: I don't know what you mean by no place and no time.

Student: My intention is, that if I make an inner change in me, how does this influence all the friends? If there's no external example, how does my bestowal, the very fact that I'm changing from one state to the next state, the higher state, how do I influence or bestow upon the friends in my Ten? Let's say the end of an act is in the initial thought.

M. Laitman: Because you reach a new state. In this new state, you bestow to them, and you obligate them to change as well.

Student: This new state is expressed externally?

M. Laitman: Yes.

Student: But we say that it's hard for us to receive from one another these external things.

M. Laitman: Hard, difficult, is not important. Otherwise, we're all shut inside ourselves.

Student: When we make this common effort, it's actually to exert in receiving one another in these changes?

M. Laitman: Yes, He also gives us examples. We read about it.

Question (Petah Tikva Center): (33:17) Good morning.The connection to the other, love of others, this is not a natural connection between us, I heard you say.

M. Laitman: Well?

Student: Our natural connection is concealed from us. This entire system, and I'm trying to ask from our state, I'm not asking up to degrees - at what point do we connect those things? Because everything is concealed here.

M. Laitman: I don't understand you. Talk from a clear state.

Student: The connection to the other, the connection between the friends, it's not revealed, it's not unnatural. Our natural connection to the root is concealed.

M. Laitman: Yes. Good.

Student: Now, there's a point where we are trying to connect all these things together, in order to draw bestowal from the root. The point that connects all of that, there's a point that can help us hold on to it, and it will connect all those things together?

M. Laitman: Yes. The center of creation.

Student: Which means?

M. Laitman: Which means that if I want to change something, I need to change the way I relate to - between the center of creation to the created beings, the center of creation, the created beings to the Creator.

Student: Maybe, you can give us an example. We work in the society according to different assignments. We have the next assignment, the Congress. Can you give an example? What did you mean by what you said? How do we aim ourselves? I hear what you're saying a little bit, but it's hard to grasp it.

M. Laitman: We need to try to connect, as much as possible, more emotionally, the connection between us, between us, and connection between us and our root. As much as the relations will change between us and the root, our feeling will change towards the connection between us. And this will obligate us to change.

Student: The actions you mentioned now are about the heart, and it's hard for me to understand this externally.

M. Laitman: So, what can I do for you?

Student: Those are inner actions mostly?

M. Laitman: Internal, that doesn't matter. That definition, whoever understands, understands. Whoever doesn't understand, doesn't.

Student: Once the heart moves and changes, it influences the society, right?

M. Laitman: Yes.

Question (Petah Tikva Center): (36:23) We are reading about a spiritual state which is opposite to a starting point. We are reading about the will to bestow when we are approaching the root. Along the way, a person has to go through a state where he feels that he is receiving from the Creator an infinite amount, constantly, that accumulates in him, and he receives gold and silver, until he can't contain it, because he says, I got everything, He gave me everything, but I'm not a bestower. A switch, a shame, appears only after a person receives an infinite abundance from the Creator.

M. Laitman: Yes.

Student: Where are we in this process? If you wish to start bestowing, we have to get through shame first. To get through shame, I have to feel the Creator gave me infinite goodness.

M. Laitman: Yes.

Student: How can we connect at this point? If we still don't feel, I still can feel the Creator gave me 100% good all the time, and all that's left for me is to become a bestower like Him. How can I begin the spiritual work from our state, where we sometimes feel good, sometimes feel bad?

M. Laitman: Try to bestow in return to the Creator.

Student: According to what we read, in order to bestow, we have to feel shame.

M. Laitman: No.

Student: How come, no?

M. Laitman: No, try to bestow.

Student: Meaning, to skip over the stage of fear?

M. Laitman: If you have contact with Him, try to bestow back to Him.

Student: Still not clear. To bestow from the heart, I need to feel that I lack bestowal.

M. Laitman: That's already philosophy.

Student: No, no, you're right. The shame has to precede the will to bestow. If I can't feel shame, I don't understand how I can leap over it and skip directly to bestowing to the Creator.

M. Laitman: You want to bestow? Why is it impossible?

Student: Because I still can't feel that He gave me everything, and all that's left for me is to feel shame that I'm not a bestower like Him.

M. Laitman: You think you'll come to a state where the Creator gives you everything, and you receive it and feel it, and by that you have the feeling of filling that is immeasurable, that there's nothing more than that. And then you can stop yourself and you say, ah, thus far, that's it.

Student: What does that mean? Baal HaSulam writes in the previous letter, it is like an allegory of a rich person who met a friend in the market, and he gives him everything, and every day he gives him more gifts, he showers him with gifts, and he asks him: “Did I fulfill all your wishes”? And he tells him, no, you didn't fulfill my wishes, and that's where the process starts, where he wants to be like Him. And then Baal HaSulam writes that we need to get into the spiritual work. And you're saying, if I hear you correctly, that we don't have to go through the entire process, we can skip into the will to bestow.

M. Laitman: I want to be a bestower to the Creator, just like he writes, that He wants to bestow to me, I want to bestow to Him.

Student: To approach it naively? I want to bestow without too much philosophy.

M. Laitman: Yes, I see nothing wrong with that.

Question (Turkiye 2): (40:55) How to activate in our lifetime the qualities that exist in the roots? How do we activate in our lives the qualities that exist in the roots? How do we activate them among ourselves?

M. Laitman: We need to prepare these qualities that are in our root, in practice, and work with them. Try to work with them, and wherever we're not capable, then demand from the Creator to teach us, to give us the forces, the forces, the mind forces. And this is how we can come closer to Him. That's how it works.

Question (Petah Tikva Center): (42:19) Something more fundamental, perhaps, what is a branch?

M. Laitman: A branch is what comes out of the root, an exit from the root.

Student: Anything that comes to my feeling, you call it a branch?

M. Laitman: No, I don't know what you're saying.

Student: I don't know what's coming out of the root, I know just what I feel.

M. Laitman: We have the root and the branch. The branch is the exit from the root. It has the addition of qualities of different kinds, within which it is differentiated from its root. And it has then to express its own qualities, its own inclinations. That is why it's called a branch.

Student: I can call it a branch only in the condition that I feel something. Something comes out of the root, I define it as a branch in the condition that I feel it, otherwise it doesn't exist, as far as I'm concerned.

M. Laitman: Well, let's say yes.

Student: There are no branches that extend from the root to receive, all the branches extend from the Creator's will to bestow.

M. Laitman: Yes.

Student: What's the direct extension?

M. Laitman: On that path that the force of the Creator operates in the branch, it also continues to operate in the root, on that same root.

Student: Can you say it again? I didn't understand.

M. Laitman: In the same form like the Creator bestows in the branch, it bestows also upon its root.

Student: What do you mean “on his root”, He bestows or influences me?

M. Laitman: To you.

Student: And I feel it because I'm able to be in some form of equivalence with Him. Is that called direct extension, extended directly? And what does it mean, indirect?

M. Laitman: Indirect, it probably comes through all kinds of calculations, revolutions.

Student: No equivalence.

M. Laitman: That you're not managed directly.

Question (Petah Tikva Center): (45:03) He writes - we feel pleasure during every bestowal that we bestow to the other. You told a friend to try to bestow to the Creator.

M. Laitman: Yes.

Student: It feels like the action of bestowing to the other, that's how you're going to bestow to the Creator.

M. Laitman: Yes.

Student: No, but bestowal to the other. As someone who feels the state of humanity, the state of Israel, what do you think, what do you feel that the humanity and people of Israel lack, that we can provide? Certain directions, certain points today.

M. Laitman: We learn from the whole of the wisdom of Kabbalah that all that lacks in a person is to feel the Creator. Feel the Creator, that's it. From this, he comes to his corrections correctly in a true manner.

Student: Is it true? In every period, to deliver to a person the presence or existence of the Creator has to fit his state, the inner changes he's undergoing?

M. Laitman: Yes, of course, otherwise he won't feel.

Student: What do you feel today about the inner movement that exists in humanity, which makes it appropriate to approach them? In what way to approach them today?

M. Laitman: Today you can approach humanity out of them all feeling themselves, all the people in the world feel themselves connected to one root, and that's why we can turn to everyone and to talk with everyone in one language.

Student: You feel that today there's an awareness for the force that bestows?

M. Laitman: There's the ability to, there's the chance for it.

Question (Petah Tikva Center): (47:53) What to do when we feel states that are not customary to our root? Impatience, weakness, folly?

M. Laitman: Also, why is that important? Whether it's these qualities, that are direct ones, and the opposite qualities. What's the difference? As long as you feel that it comes to you, or not. Does it come from the root, from the Creator, or not? Can you observe it, or do you need to do some transformation for it? Some kind of inversion? But actually, in the end, it doesn't matter, as long as there's a connection.

Student: And when I feel impatience, is that the opposite state?

M. Laitman: That's a lack of connection.

Student: A lack of connection. It's not a corporeal matter, a character, characteristic. Can you see a lack of connection with the Creator?

M. Laitman: Yes.

Student: And then what do I do with that state?

M. Laitman: What do you do?

Student: What can I do? I'm just a result, I feel impatience.

M. Laitman: Then you've moved to the other side of the lesson. What do we do if we identify the opposite form in us from the Creator? Then we need to flip it, to switch it.

Student: How do you switch it, flip it?

M. Laitman: I don't know.

Student: Again, what can I do if a person detects an opposite state? What can I do here? Wait for Him to do something, to make the switch? I now discover impatience in me.

M. Laitman: Yes. If you discover impatience, then certainly you have an inversion.

Student: Why is there an inversion? Because of the connection to the Creator? Because I detect where it's coming from?

M. Laitman: Yes.

Question (Petah Tikva Center): (50:47) We're not willing to receive from someone below us, but we're willing to receive from someone above us. Receive bestowal and to change and to take it upon ourselves. It's very difficult to turn the other, the friend, into the Creator or the upper degree. But that's what it says we should do. How do we do it? How can we turn the friends, what we call the friends, because the person doesn't feel it. If there was a good friend that wants to bestow good to me, like from an upper degree, I could receive from him. But when we feel the bestowal of the friend, the person next to us, we reject it. Is it true that there's an upper degree in the friend that can do good to me, that can develop me?

M. Laitman: Yes.

Student: That's a point that I don't know how to breach. I can't, I don't know how to believe it. Because on the one hand, when there is an upper degree, I feel bestowal. I can receive it, I feel it's to my own benefit, its doing good to me. But with a friend, I don't know how to do it, I don't know how to see it. Because I have a different example. When I have, when there is an upper degree, I receive from it and it's good? But as he writes, I hate, I loathe receiving it from a degree on my same level. I don't know how to bridge that point.

M. Laitman: There probably needs to be a collective action here. And then, you too, between the others, will go through this transformation.

Student: I understand, but most of the writings of Rabash are about coming to society where there's love of friends, and then you receive it. But when you come to such a society …

M. Laitman: You can't receive.

Student: Why?

M. Laitman: The whole of the reception enters through a vessel of love. Through a vessel of love.

Student: A vessel that a person has to have. When a person comes to society, but it's like when he came to a society that had love of friends, he felt it right away and he wanted to be a part of it. That's what we hear in the stories. Why doesn't it happen to us?

M. Laitman: It needs to happen. Wait another year or two.

Student: This is all I lack. An external influence that would do this action on me, that I would be happy to devote myself. But the heart can't do it in the current state. So, I want to know what I'm lacking, so I'll be able to devote myself in this way.

M. Laitman: You have to invert your heart?

Student: My heart.

Question (Petah Tikva Center): (54:17) Following these opposite qualities that the Creator embeds in us, that are in us. Why did the Creator place a quality in a person that's opposite to spirituality, a dominant quality?

M. Laitman: So that a person will learn what opposite qualities there are from spirituality in him, in the person, and how he can start to work with them as they are, and in an opposite way to them.

Student: In your experience, you told us oftentimes that you're impatient. And I see examples from you to practically infinite patience. Impatience, as you said, but also the kind of patience where you can tolerate, you have infinite tolerance. That's what it looks like externally. That's something you acquire, something that comes to you over time, how does that work?

M. Laitman: It simply comes, it simply comes.

Student: Out of this opposition, I feel it comes with a certain objection to spirituality. And it's troublesome because you see that this quality is opposite, it hinders your advancement towards spirituality. You get sucked into working directly with it. Because if something bothers you, you go in that direction. But if you go in that direction, I see from experience, that it doesn't help.The question is, what direction do you follow? How to work with it? How to take care of it?

M. Laitman: We will try to work on that together, in the group, together, all of us. It will be clearer to us what we expect.

Question (Petah Tikva Center): (57:23) We learn that there is no vacant space. In the place, where there is no vacant space, there is a quality of bestowal and a quality of reception. The quality of reception can feel, to some extent, bestowal if it creates a vacant space from self-love.

M. Laitman: Again?

Student: There is a quality of bestowal and a quality of reception. The quality of reception can feel bestowal if it makes room, if it clears the space from self-love. 100% will to receive, as much as you can clear the space from self-love, there the quality of bestowal can enter, because there is no vacant space. What is it called now, in the vessels? The qualification of the vessels. What is that?

M. Laitman: The qualification of the vessels means that I differentiate or distinguish from my vessels some part, and I want to change them in order to bestow.

Student: From what place? How? What do you mean, I want?

M. Laitman: I come to a state in which, in these vessels, in the current reality, I discover bad phenomena. Bad.

Student: So, the state where we do these actions, which is the process of qualifying the vessels, that they attempt to be like Him?

M. Laitman: Yes.

Question (Petah Tikva Center): (59:35) What is the difference between understanding and agreeing with what Baal HaSulam describes here, and to actually feel it in the flesh, to attain it?

M. Laitman: That depends on the depth of the desire, the coarseness, which you devote to that action.

Student: Does a mental understanding advance me toward attainment?

M. Laitman: Partially, yes, but only partially.

Song: (01:00:53)

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The commandments of the Torah

The commandments of the Torah

The commandments of the Torah

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