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

Daily Morning Lesson August 22, 2026

Part 1: Lesson on the topic of "I to my Beloved, and my Beloved to me"

Reader: Hello friends, we are beginning our lesson on the topic of "I to my Beloved, and my Beloved to me." We chose this topic in order for us to enter the spiritual state called the month of Elul, "I to my Beloved, and my Beloved to me." This connects to the topic of the spirit. We awaken from below. Elul is a month of awakening. We will search for an awakening in Rav's lesson, to get closer between us and to the Creator. The lesson we will watch is from September 5, 2022. It's about an hour and 20 minutes. In the second part of the lesson, we will process what we will hear from the Rav in our workshops. Most importantly, we will try to raise a prayer to the Creator together, that He will help us to be directed towards Him through the connection between us. Let's start.

Reader: We are in a lesson on the topic of "I to my Beloved, and my Beloved to me." We'll read selected excerpts. We're in item number five. You can find the material in the study materials tab in the Arvut system. You can also send questions. Rav, please.

M. Laitman: (01:20) Yes. We are exactly now in the month of Elul, which is the abbreviation of Ani LeDodi VeDodi Li in Hebrew, me to my Beloved, and my Beloved to me. It's also a special time, especially in that we can reach a state that we connect between us, first of all between us, and then in the Creator. To the extent that we connect between us, we can connect to the Creator, and not otherwise. So, let's not forget that. Because usually people yearn for the Creator: let me work it out with Him first, I want to be in connection with the Creator. And they don't understand that connection with the Creator is revealed and can be only in the extent of the connection between us, between the friends.

From love of the created beings to love of the Creator. Only in such a manner do we reach this. So let's make an effort to correctly build the relations between us, the intention that passes from the heart of each one to the hearts of the friends, and from everyone, from all the hearts, to the Creator. And thus, this will attain at least our influence on Him, our bestowal to Him, me to my Beloved, I to my Beloved, and everyone will be privileged, if the Creator wants, my Beloved to me. That He will bestow upon us and be an opportunity to be with Him in a tight, eternal connection, adhesion, with bestowal.

Reader: Item number five, from Degel Machaneh Ephraim. 

Reading: (03:29) 5. Degel Machaneh Ephraim, VaEtchanan

It befits the One to cling to the one. And when is this? It is when Israel are bundled and attached together in complete unity. At that time, they are regarded as one, and the Creator is upon them, for He is one.

But when their hearts divide and they are apart from one another, they cannot be adhered to the One and the Creator is not on them. Rather, another God is on them. This is implied in the verse, “And you who are adhered to the Lord, your God, are alive every one of you,” meaning when you are adhered and united with each other, “You are alive every one of you.” When they are in one unity, it befits the One to cling to the one, and the one Creator is upon them, the One, and the one Creator is upon them.

Reader: Again, item 5. 

Reading: (04:41) 5. Degel Machaneh Ephraim, VaEtchanan

It befits the One to cling to the one. And when is this? It is when Israel are bundled and attached together in complete unity. At that time, they are regarded as one, and the Creator is upon them, for He is one.

But when their hearts divide and they are apart from one another, they cannot be adhered to the One and the Creator is not on them. Rather, another God is on them. This is implied in the verse, “And you who are adhered to the Lord, your God, are alive every one of you,” meaning when you are adhered and united with each other, “You are alive every one of you.” When they are in one unity, it befits the One to cling to the one, and the one Creator is upon them.

M. Laitman: No questions? Very nice. Okay, so what can I add here? I don't know. It seems to me everything's written.

Question (PT 35): (06:17) You said we're in a special time, a special month, and we can connect between us. What does it mean to connect?

M. Laitman: To connect between us. That we first of all should understand that without this- that we feel one another, just as everyone, each one feels himself, then we don't reach the Creator. That's the most important.

Question (Kyiv 1): (07:01) It says that it is good for the one to cling to the One. How do we cling to each other and attain in such a way? 

M. Laitman: Here you're talking about the one goal, the one quality that you need to attain in order to attain this one goal, the unity. Then that already determines how much you're getting closer until you become one. You are asking the Creator to do this, because we're not capable. But to be in a deficiency for it, we are capable, by envy, lust, and honor, each one helps his friend. As much as we'll talk about it, we'll receive some initial deficiency. 

And then afterwards, more and more we'll be asking the Creator, after some time — and it can even take a long time — and we understand that without the internal connection between us, deep in the heart that we won't attain equality that can bring us closer to the Creator. And when we get closer and begin to attain it, then we feel ourselves as one. We feel ourselves closer and closer and closer to the Creator. And that's how it happens. 

I can't really say, I can't really add more words here. You see how much we read the texts, and everything goes around just like a handful of words that everyone knows. Everything revolves around them, and the rest is really what we need to change in the hearts.

Student: Could it be that this is the central point in our work?

M. Laitman: Of course, this is the most important point.

Student: It's just that we do so many actions in the Ten, and it seems to evade us, disappear from us. Maybe we need a special exercise that's focused on this specifically during the day, how to feel as one, be as one.

M. Laitman: It's a problem. There aren't so many words for this. Our vocabulary is just rearranged for us to feel, to scrutinize this concept of one. Always, when we talk, we say one man, one heart, together. It's fairly artificial. It immediately is revealed to us as some small lie, and we need to find here some plea, some plea to oneself, that one's heart should feel this concept without words. That's how it is.

Question (Latin 12): (11:01) At what moment can we begin to notice that the Creator is a part of us? And is it something that I feel one with the friend, or the whole Ten feels it?

M. Laitman: We can feel the influence of the Creator without even connecting as one, but these influences will be in this that the Creator is awakening us. It's still not in this that we reach connecting towards Him, in connection between us and Him. But when we reach connection between us, and from this begin to connect to the Creator, here we're seemingly grasping Him in our net, in our network. And that's already a different sensation, that we can grab onto Him and start working with Him. 

Meaning we hug and close Him in more and more and more in the connection between us. We bestow to Him together. We want to be truly united in order to reveal this quality. What is called one, single, and unique, what is the Creator with respect to our concept of the created beings. That's what we need to do. 

And so each one can feel here and there some nearness of the Creator to him, but it comes and goes, and it has no permanence. And we cannot work with this discernment in a manner, in a continuous manner. But rather, if we make efforts to be in connection between us as much as possible, more and more, then here we are already establishing a different form for connection with the Creator; which is a few qualities of a few friends that connect together to be in connection with the one Creator.

By this we want to be as one, and then that's a different connection already. That's a connection that has in it this exchange of sensations and states, the private states of all the friends, but all of us connected, all of us to be connected between us and to Him, to the Creator. And then we really grab hold onto Him like in a net, just like we catch a fish in the net. And on this the Creator says, "My sons have won Me over." That we have succeeded in catching Him and holding Him between us. 

And all this by this, that we each time accept in ourselves more and more and more forms of bestowal, which we learn from Him. And He reveals to us different forms of bestowal, and we do accept them, these forms of bestowal, and make an effort to feel them on ourselves. And then it turns out that in this, slowly, gradually, in this gradual work, we reach equivalence of form. And this is called I to my Beloved, and my Beloved to me.

Question (CzechSlovak 3): (15:33) What is the force that brings us closer together, that leads us to union?

M. Laitman: It's a necessity to attain the Creator, to bestow to Him, to connect, to feel Him, to reveal Him. This necessity, that without this we're animals, beasts. And only when we reach the sensation of the Creator are we called human beings, parts of Him, yes? That then, this is what awakens us, and advances us. 

Question (Petah Tikva Center): (16:33) When you opened the lesson, you said, let's try to build a relationship between us, that the heart, the intention, passes from one's heart to the other's heart, and together towards the Creator. What does it mean that my intention goes to the friends' hearts? What intention is that?

M. Laitman: Connection, that's the main thing. Again, this results from the one action the Creator created. He created the evil inclination, and broke it, in order that we can work with these parts of the evil inclination, in order to connect them, by the intention that we should have a good inclination.

Student: In the lesson, am I looking to communicate intention towards the friends, or to look for our common intention towards the Creator?

M. Laitman: I'm looking to connect with the friends, in order that from this, we shall result in bestowal to the Creator.

Question (Petah Tikva Center): (17:36) When we read these short excerpts, that ultimately repeat themselves, like you say, that there's not a lot of vocabulary, it's all about connecting between yourselves towards the Creator. What's the specific intention in each excerpt that we read?

M. Laitman: I want to get into the excerpt. I want to make the effort to be impressed, to be inspired, to be excited by what's written there, which was written by Kabbalists. I want to be trembling, right? It's like this inner tremble, inner shake, that this was the Kabbalist when he wrote it. And this is how we yearn to it, and gradually, we reach things that in these awakenings of ours will be in accordance with what's written. That's it. More friends? Well, if we don't have, we'll continue.

Reader: Item 6. Rabash writes, 

Reading: (18:59) 6. RABASH, Article No. 128, "Exalt the Lord Our God"

“Exalt the Lord our God and bow before His holy mountain, for the Lord our God is holy.”

“Exalt” means that if one wants to know the exaltedness and greatness of the Creator, we can obtain this only through Dvekut [adhesion] and equivalence of form. Thus, what is “equivalence of form” and how does one achieve equivalence of form?

“Bow before His holy mountain.” Bowing means surrendering. It is when one lowers his reason and says that what the reason understands or does not understand, I annul and subjugate it. Before which quality do I subjugate it? Before “His holy mountain.”

Har [mountain] means Hirhurim [reflections], meaning thoughts. “His holy,” for “holy” means separated from the matter. This means that he removes himself from the desire of reception. “Bow” means submitting the body, even though it disagrees, and taking upon oneself only thoughts of Kedusha [holiness]. This is the meaning “Bow before His holy mountain.”

"His holy mountain." Bowing means surrendering. It is when one lowers his reason and says that what the reason understands or does not understand, I annul and subjugate it. Before which quality do I subjugate it? Before His holy mountain. Mountain, Har, means Hirhurim, reflections, meaning thoughts. "His holy," for holy means separated from the matter. This means that he removes himself from the desire of reception. "Bow" means submitting the body, even though it disagrees, and taking upon oneself only thoughts of Kedusha. This is the meaning of "bow before His holy mountain."

M. Laitman: No questions? Okay. I guess in a basic manner, it's pretty easy. 

Question (ITA 4): (20:53) What are the thoughts of Kedusha?

M. Laitman: Thoughts of sanctity? Not much. The intention to bestow, that's it. Just like the opposite, the intention to receive. We don't have a reality that needs to confuse us. It's rather simple. The intention to receive is this world, thoughts of impurity. And the intention to bestow is the spiritual world, thoughts of purity, of sanctity. That's it.

Question (PT 32): (21:46) When you just said that we have to try to kind of feel it and dive into the feeling when we read, I felt it really strongly. How important really is it that we all try to be in this feeling, entering that state the Kabbalists write about in these great, wonderful excerpts?

M. Laitman: Very worthwhile. The more, the better, and together. Then later, we forget it for a moment, and once again connect and enter more inwards. It helps each time, these exits and entrances, that each time we come, we are distanced and coming nearer again. In this, we're building a stronger and stronger connection.

Question (Tel Aviv 3): (22:42) To nullify my reason — over the years, it becomes a bit more understood. What can we add to annulment?

M. Laitman: On the annulment we need to feel from the inside how much I agree with the state that I should not feel myself, that I will not exist, that everything the Kabbalists say, that the society could say, maybe the teacher — how much for me it is above everything I could think and determine. That's annulment.

Question (PT 35): (23:38) He writes here, "bow before His holy mountain." Well, what is holy? 

M. Laitman: Sanctity means separate, opposite from me. What is in the desire to bestow, in above reason, that's called sanctity. 

Student: Basically, "bow before His holy mountain" means I always have to push the friends towards love, bestowal.

M. Laitman: Correct, correct. Just as told the bride, yes? "You are consecrated unto me," Hebrews say. You are separated from the whole world, and you belong only to me. That's called sanctified, separated, separate from reception, from our ego.

Question (Petah Tikva Center): (24:35) It's written, "bow," meaning surrendering, submitting the body, even though it disagrees. How to do that? 

M. Laitman: Yes, in actions we can do this. In prayers we can do this. Until there comes from above some unique illumination and sanctifies us, and then we reach His holy mountain. Slowly we begin to climb it.

Reader: Petah Tikva. Petah Tikva.

Question (Baltia 2): (25:30) This mountain means there’s two qualities, reception and bestowal?

M. Laitman: First, in each and every one of us there is a force of reception and bestowal. What are you asking about?

Student: The mountain, His holy mountain, is when the two qualities are together? 

M. Laitman: Mountain — mountain is from the word Har, Hirhurim, doubts, thoughts, opposition. It's very hard to climb over. Nonetheless, when we climb, we rise, barely, barely, but we do rise. That's called, we reach His holy mountain. That by this we reveal what is sanctified, what is separate from the will to receive, which is a quality of bestowal, separate from the intention to receive. 

Reader: We'll continue, item number seven, from Zohar for All. 

Reading: (26:42) 7. Zohar for All, Lech Lecha [Go Forth], "After These Things, Items 268-269.

It is written, “I am my beloved's, and his desire is for me.” In the beginning, “I am my beloved’s,” and afterwards, “And his desire is for me.” “I am my beloved's” is to first set up a place for him with an awakening from below, and then, “And his desire is for me.”

Divinity is not present with the wicked. When a person comes to purify and bring himself closer to the Creator, Divinity is over him. It is written about it, “I am my beloved's,” first, and then, “And his desire is for me,” since when one comes to purify, he is purified.

M. Laitman: Ah, he doesn't have a question, it was a mistake. Okay, so no questions? Everything's clear? All right. 

Question (PT 35): (28:15) What does it mean to purify, "he who comes to purify"?

M. Laitman: To come to purify, meaning that I awaken the Upper One, that I want to be in the quality of bestowal like Him, and I do all sorts of preparations for this. I want to be connected to the friends, and I want to bestow, and from this, that I prepare myself for this. Then, I'm turning to the Creator, and in this ultimately- I receive some response from Him. That I begin to feel how accordingly I'm starting to change, how much I am capable of coming closer in my internality to the friends. I can see in myself such greater force of bestowal, desire to bestow towards the friends, through the friends, to the Creator, to open the heart more. It's all not so simple, but I feel that it's that, that's in the same direction that needs to be. And that's how we advance. Sometimes it can take a long time until a person really hears this, and then until he agrees with this, and then begins to realize it. It takes time. But that's the process. That's the path.

Question (Focus Group): (30:10) He describes two stages here. First, "I am my Beloved's," and then, "His desire is for me." Is it like creating the vessel and then fulfillment? Can you explain these two stages?

M. Laitman: Yes. Well, "I to my Beloved," it's clear. The person needs to begin. The truth is, the Creator begins this, but we don't feel it. Yes, He awakens our heart, and then we begin to somehow yearn. But ultimately, when a person awakens the Creator by all sorts of means, by this that he connects with the group — he doesn't know that it's the Creator who prepared this for him. That he learns, he doesn't feel, understand, that the Creator is learning with him, and so on and so on. And by this that a person reaches a state that he awakens the Creator, then what happens is, "I to my Beloved," which is called, the Creator is concealed, that the Creator is always the first. And when a person acts in this he then reveals that this is how he awakens the Creator. 

It seems to him that this is how he awakens the Creator, and not that the Creator is acting in him. And then the Creator is revealed and seemingly agrees to connect with the person, and this is called, "My sons have won Me over." But all this is a game from above, just as we play with children. That actually, all this is the Creator. "I am the first, and I am the last."

Question (Focus Group): (32:22) This first stage, before there is the passion, with what does a person come to the Creator?

M. Laitman: In this the Creator awakens the person. The Creator sends all sorts of messengers- called Malachim, angels, or persons. Yes, different opportunities, or maybe some book falls into a person's hands. That's how it happens. He hears something from somebody.

Student: Why should it be like that? Why does the Creator need this initial action? He awakens me.

M. Laitman: There are many things in this. And we later reveal the main thing, that the Creator cannot get involved in our free will, our free choice.

Question (ITA 1): (33:37) It says here in the excerpt that the Shechina does not dwell with the wicked. But we, feeling ourselves wicked, feeling that we are in the evil inclination, we have no hope. No hope to acknowledge the Shechina, godliness.

M. Laitman: Along the way, you need to get familiar with the wicked and make an effort to banish them. And then, to that extent, you're getting closer to the Creator. All the wicked are in you. 

Question (MAK 17): (34:30) If I can't find words, like you said in the beginning, how else is it possible to express connection?

M. Laitman: By connection with the friends. You will find words along with them, slowly, gradually, and you will attain the Creator. You'll reach a state that you will be able to talk to Him.

Question (Bulgaria 1): (35:31) How do the sinners become corrected?

M. Laitman: Those are the same qualities which help us connect with the friends. So, those same qualities also bother me, to connect with the Creator. So, thus, I first have to reach this, that I annul these qualities as they are, and instead of them, I develop qualities with which I connect with the friends, and then I reach a state where I also, in this, can connect with the Creator. Very simple. We need to learn first on the relations between us, in order to reach the correct relations with the Creator, because the Creator is concealed. I don't know what to do. I see that the whole world, seemingly, is confident, that they have a connection with the Creator. And our method is this, that we need first to reach a state where we connect between us. 

Student: Does it mean it's my personal, individual work?

M. Laitman: Yes, of course.

Question (PT 35): (37:08) What does it mean, "His desire is for me"?

M. Laitman: That then I reveal the Creator wants me. To the extent that I yearn for Him, that I can reveal — not immediately, but to the extent that my yearning is formed and  established correctly — then I feel His yearning towards me.

Student: Can I discover this yearning only through the friends?

M. Laitman: You'll see how it is.

Question (PT 7): (37:52) Is part of our work to be inspired by the friends' questions, and to see how much it advances the lesson?

M. Laitman: Where are you disappearing on the way?

Student: Is part of our work to be impressed by the friends' questions, to see how it advances the lesson?

M. Laitman: Yes, of course. I am very, very much impressed by your questions, and each time it obligates me to go over all sorts of discernments. I pass them, but when I go over them, it renews many things for me, and in a spiritual manner, not just in knowledge or something. Spiritually. And so thus, I think that everyone needs to yearn to hear what our friends say, and what I answer. Because in this, specifically, we're building the network of connection between us, our mutual Kli where it comes from, where it results from, where is it built from. From this, that each one asks, and everyone asks. And I answer, and everyone tries, makes an effort to understand the answer, and to incorporate both the question and the answer. Kabbalists write that everything is built on questions and answers.

Question (PT 19): (39:40) You said there's something special about this time of "I to my Beloved and my Beloved to me." So what's special about this time?

M. Laitman: Awakening. A month of awakening.

Student: What does it mean, awakening?

M. Laitman: Awakening, meaning a suitable time for this, that a person's heart shall awaken to the Creator.

Student: I'm asking if there's a connection between the spiritual and the period of time in this world.

M. Laitman: Yes, there also is.

Student: Really?

M. Laitman: Yes, yes, it's not so simple that there's nothing. There are many, many things that we don't understand, don't feel, don't know.

Student: So there's some importance to the time we study in?

M. Laitman: Yes, there are times for the bad and times for the good.

Question (Latin 2): (40:49) It's written, "and His desire is for me." How do we awaken the desire of the Creator?

M. Laitman: By this, that we yearn for Him.

Question (Focus Group): (41:10) I wanted to ask about what is this action that a person comes to purify?

M. Laitman: That he wants to clean his heart, cleanse his heart from all sorts of thoughts and desires, tendencies that are not exactly towards the Creator.

Student: But how does this process happen that you purify the heart?

M. Laitman: Only by prayer. Only by prayer.

Student: It's clear. It just follows from the item that it's very much a person's individual work, whereas his work in the Ten is with respect to purifying the heart.

M. Laitman: Also towards the friends. When I say that we need to cleanse ourselves towards the Creator; then first I'm aiming myself towards the friends, because without this I can't adhere to Him. The Creator is the general, the common. I can't reach Him except by first connecting with the friends. If I try to aim myself to the Creator alone, that's not correct. That's incorrect. You can seemingly, like this, check some private tendency, but even that is not correct. Rather, all the things we check only if we connect with the friends, and with them to the Creator.

Student: So what does it mean that the heart is clean towards the friends?

M. Laitman: I want connection with everyone, and I care for everyone, and I push everyone towards the Creator, and I will be as the last one who is helping and doing.

Question (PT 25): (43:22) In a state where I don't know how to connect and how to pray- what do I do?

M. Laitman: Then keep silent and listen. Simply do it like that, and you'll see that slowly it changes nonetheless, but without complaints and criticisms towards anything and no one — both the organization and the friends and the Ten and the Creator. Rather, all the time just listen and try to insert it into your heart. That's it.

Question (MAK 17): (44:23) Our Ten today participated in preparation for the lesson. We feel a kind of connection between us. How, from this connection can we move to a connection with the Creator?

M. Laitman: You need to summarize between yourselves that you're connecting all the desires, yearnings, intentions, tendencies together, and aiming them together to the Creator. And you want that everything will connect in this and influence Him. This is the strongest action that can be from the group's part.

Question (PT 7): (45:34) What does it mean to aim for the Creator in a more and more accurate way?

M. Laitman: This is by how much we connect between us. And we worry that, in sum total the connection between us will be very sharp, very pinpointed. And then it we  direct to the Creator.

Student: So, it feels like the connection is very scattered and broad.

M. Laitman: Correct, correct. And that shows that you need to work on it. Because there is no Creator. There is no place, nowhere to aim yourselves. Rather, specifically to the center of the connection between you. 

There He is. You're building Him. You are establishing, forming this concept, this term of the Creator. He doesn't exist. He fills everything, and does everything, and everything, everything, everything. But where? There isn't. Rather, only in the connection between you that you establish and form this connection between you, in the center of the connection between you, in the agreement between you, and your work between you, yourselves. 

There you locate, you detect, that this is the quality that you attain, that He says, "You have built Me, you have made Me." There you build Him, and form Him, and adhere to Him. It seems that you are giving birth to Him. All right. What do we do? Read another excerpt?

Reader: Tzitut shmoneh, Baal HaSulam. Excerpt 8, Baal HaSulam.

Reading: (47:49) 8. Baal HaSulam, Letter No. 19

”To Him who knows the mysteries, the desire in one’s heart for His nearness is known, and that it might still be interrupted. Hence, He increases His stimuli, meaning the beginnings of the coituses, for if one listens to His voice, as in “The Lord of your shade,” one does not fall and descend due to the increasing affliction of the stimuli since he sees and hears that the Shechina also suffers as he does by the increased longing. Thus, one’s longing grows and intensifies each time until one’s point in the heart is completed with complete will in a tight knot that will not crumble.

Rabbi Shimon Bar-Yochai said about this in the Idra: “I am for my beloved and upon me His desire. All the days I was connected to this world, I was connected to the Creator with one knot, and because of it, now, upon me His desire, etc.” That is, “Until He who knows the mysteries shall testify that he shall not return to folly.” Hence, he is granted the return of the Hey to the Vav for eternity, meaning the complete coitus and the restoration of past glory, which is the meaning of “the great Teki’a.”

Reader: Again, Excerpt 8, Baal HaSulam.

Reading: (49:39) 8. Baal HaSulam, Letter No. 19

”To Him who knows the mysteries, the desire in one’s heart for His nearness is known, and that it might still be interrupted. Hence, He increases His stimuli, meaning the beginnings of the coituses, for if one listens to His voice, as in “The Lord of your shade,” one does not fall and descend due to the increasing affliction of the stimuli since he sees and hears that the Shechina also suffers as he does by the increased longing. Thus, one’s longing grows and intensifies each time until one’s point in the heart is completed with complete will in a tight knot that will not crumble.

Rabbi Shimon Bar-Yochai said about this in the Idra: “I am for my beloved and upon me His desire. All the days I was connected to this world, I was connected to the Creator with one knot, and because of it, now, upon me His desire, etc.” That is, “Until He who knows the mysteries shall testify that he shall not return to folly.” Hence, he is granted the return of the Hey to the Vav for eternity, meaning the complete coitus and the restoration of past glory, which is the meaning of “the great Teki’a.”

Question (Spain 1): (51:42) Can you explain, maybe in a simpler manner, what is the great Tkia at the end? The meaning of the great Tkia?

M. Laitman: That's the coupling between man and the Creator in receiving in order to bestow, in the mutual highest form- the final correction of man.

Question (Karmiel): (52:23) I heard in one of the answers that the Creator cannot get involved in our free choice that He gives us these obstacles. So how do we reach the correct choice?

M. Laitman: Only by the connection with the friends can we find out where we really are. Otherwise an individual can't determine the goal, and where he is in relation to the goal, and how he aims towards the goal, he can't. Wherever we are we have to have at least three or at least two points to be properly aimed, and a single individual can just go in all directions and say that's right. So only if he's with the friends, and the minimum is two, but desirably to have up to ten. Understood? 

Question (PT 4): (53:44) What is it to listen to the Creator's voice? How do we do this?

M. Laitman: That requires reaching the degree of Bina, the light of Hassadim then we’ll  hear. Then the level of vision- sight- light of Hochma.

Question (PT 29): (54:11) It’s written, Thus, He increases His stimuli, His awakenings. 

M. Laitman: By not descending from bringing the Creator to the connection between us, and doing whatever is needed. That means that we awaken Him to contact with us, and then He appears in our connection. Appearing in our connection that means the beginning of the entrance- the beginning of the contact.

Student: How do we go from private work to work in the group?

M. Laitman: That you have to check on your own.

Question (MAK 22): (55:16) Not so clear what's written here, that he’s in suffering and yearning. He's also strengthening in this yearning.

M. Laitman: The farthest he feels he is, the more it works to increase his passion, his yearning.

Question (PT 19): (55:45) What's the sentence? He simply sees and hears that the Shechina suffers as he does?

M. Laitman: Yes, this is called the sorrow of Divinity- of the Shechina.

Student: What's that?

M. Laitman: The sorrow of the Shechina is that the Creator suffers because man receives all the means from Him to get closer, and he doesn't.

Question (French): (56:20) We connect with our Ten friends many times a day in thought and heart. What thoughts and feelings should we use to make this connection most effective? Just again, we connect with our friends over the course of the day many times. What thoughts should we have during these connections? And what should the intention be at this time?

M. Laitman: Only in order to aim ourselves at the Creator, so that we come to the same wavelength. Just as He relates to us, we want to relate to Him so that we enter the same conduit- the same channel of connection between us.

Accordingly, we'll get closer and closer. So when we come to the time of connecting, let's put it like that, that's what we want to determine- that we all connect together and aim ourselves towards connection between us, and then towards the Creator, and exactly according to the same quality by which the Creator relates to us. 

Question (ITA 1): (58:07) What does it mean here that he says that the Creator shall testify upon him?

M. Laitman: This testimony means that, well, it's like a fact. I don't know how to explain testimony. It’s like a proof, let's say. Could be.

Question (CzechSlovak 3): (58:38) What does it mean, "the return of the Hey to the Vav"?

M. Laitman: It's our will to receive, we transform it in order to bestow. Hey is Malchut- the will to receive. Vav is Zeir Anpin- the intention to bestow. Connecting both of them means bringing the Hey back to the Vav.

Question (Kyiv 1): (59:23) In excerpt 8, it's written that a person doesn't descend, doesn't fall from afflictions, from suffering, and a strong connection that does not crumble. What is this danger of crumbling- falling?

M. Laitman: I don't know how you heard the translation, but a person should always maintain his line that's connected to the Creator and keep strengthening it by connection with the friends. Then he won't fall. He has nothing more by which to hold on to the line that connects him to the Creator, except connection with the friends.

Student: Is there a danger? As I understand it, that the Creator tries to bring us to affliction of the Shechina, and that from this suffering a person can fall? Does such a thing exist?

M. Laitman: No, no, there's none.

Question (PT 35): (01:00:53) What is, "He who knows the mysteries shall testify upon him that he shall not fall?”

M. Laitman: That the Creator already knows that a person will go further and further in the straight path. And when is that? When he carries out everything that's written before that, in that quote. All right, we will go to the internet quickly.

Internet: Rav, is it okay that the questions are about previous excerpts?

M. Laitman: Yes.

Question (KabU 9): (01:01:32) How do we practically attain subjugation and bowing to the Ten? How do we attain the subjugation in the Ten? 

M. Laitman: I can't really say it so simply. It's again the same words. We have to always work with the Ten. It takes a long time until a person even hears and connects to it, and starts working on it, and feels where is his place in the Ten, as if he keeps coming back to it and tightens it. It takes a long time. 

Question (Turkiye 1): (01:02:25) About excerpt 5, that they cannot be adhered to the One, and the Creator does not dwell upon them, God forbid, and they have a foreign Creator. What does that mean?

M. Laitman: Their will to receive, that it starts overcoming them, and as if governing them. 

Question (PT 37): (01:02:53) The Creator presents Himself to the friend in the Ten, right? He studies with him, He appears before him. All this is the game of the Creator, right? How do we play back with the Creator? What are the rules of the game?

M. Laitman: We have no way to play with the Creator, except through connection with the friends. Through the connection with the friends, we want to aim towards the Creator. That's our whole game.

Question (PT 30): (01:03:28) We didn't have a lot of questions beforehand. Does that show progress, that the material is already in our hearts?

M. Laitman: It doesn't mean anything. I don't want to give answers about this, for better or for worse. There are such times, and that's it. I'll move to the women, I guess. Questions from women.

Question (W PT 2): (01:03:58) Why, in the beginning of the path, does a person feel a much clearer longing for the Creator, and with time this sensation becomes more vague, more blurred? How do we bring it to life again?

M. Laitman: Say it again. Please say it again.

Question (W PT 2): (01:04:28) Why, in the beginning of the path, does a person feel much clearer, longing for the Creator, and with time this sensation becomes more blurred. How do we bring it to life again?

M. Laitman: To grow them- to develop. That's why previous longing doesn't work as before. It's always the case with us. It's forgotten from the heart. We have to work on it. 

Question (W Heb 1): (01:04:59) “From love of the created beings to love of the Creator.” How not to get confused between corporeal and spiritual love? How not to get confused with psychological love?

M. Laitman: That's through connection with the friends. I don't see any other way. It's impossible that a person will maintain the right direction himself, not to deviate from the path, if he's not connected. Connection with the friends here is actually the most important. We mustn't do any movement unless we first renew the connection with the friends. Treat this in the most serious way.

Question (W MAK 20): (01:05:53) When we say that Israel are connected, united, in complete oneness, and then they should be considered as one, does that mean oneness with all of Bnei Baruch, or only in our Ten?

M. Laitman: First of all, with the Ten. Why do I say first the Ten? Because if I say with Bnei Baruch as well, that will be a confusion. And a person won't know where he is, and he'll get confused. So to make it certain, adhere to your Ten only. Only. 

And that will already direct you better towards the goal. And then, in order to really aim for the goal precisely, we'll have to expand our connection from the Ten to the rest of the Tens.

Question (W MAK 39): (01:06:52) When we say that the closer we'll get to the quality of bestowal and love, then we'll feel the bestowal of the Creator upon us in a clear manner.

M. Laitman: Of course. "Me for my Beloved and my Beloved for me." That's exactly how it happens.

Question (W Laitin 22): (01:07:12) In Excerpt 7, it's written, being that a person is coming to purify himself and bring himself closer, nearer to the Creator, then the Shechina dwells upon him. To be in Bnei Baruch, is our intention to purify? Does the Divinity dwell upon us?

M. Laitman: Certainly, for sure, yes, but we still don't reveal it.

Question (W Unity): (01:07:37) What does it mean to pass on the forms of bestowal of the Creator?

M. Laitman: To pass the forms of bestowal of the Creator means to build a vessel of bestowal on our part, where we can feel His bestowal.

Reader: Thank you.

M. Laitman: Okay, where are we now, excerpt 9? Okay. Maybe we'll read 9 and then 10, and...

Reader: Excerpt 9, Baal HaSulam.

Reading: (01:08:17) 9. Baal Hasulam, Shamati, Article No. 42, “What Is the Acronym Elul in the Work?”

When one comes to a state where one has no support, one’s state becomes black, which is the lowest quality in the upper world, and that becomes the Keter to the lower one, as the Kli of Keter is a vessel of bestowal.

The lowest quality in the upper one is Malchut, which has nothing of its own, meaning that she does not have anything. Only in this manner is it called Malchut. It means that if one takes upon himself the kingdom of heaven—which is in a state of not having anything—gladly, afterward, it becomes Keter, which is a vessel of bestowal and the purest Kli. In other words, the reception of Malchut in a state of darkness subsequently becomes a Kli of Keter, which is a vessel of bestowal.

M. Laitman: Okay, I see there is no grasp. So, slowly again. 

Reading: (01:09:35) 9. Baal Hasulam, Shamati, Article No. 42, “What Is the Acronym Elul in the Work?”

When one comes to a state where one has no support, one’s state becomes black, which is the lowest quality in the upper world, and that becomes the Keter to the lower one, as the Kli of Keter is a vessel of bestowal.

The lowest quality in the upper one is Malchut, which has nothing of its own, meaning that she does not have anything. Only in this manner is it called Malchut. It means that if one takes upon himself the kingdom of heaven—which is in a state of not having anything—gladly, afterward, it becomes Keter, which is a vessel of bestowal and the purest Kli. In other words, the reception of Malchut in a state of darkness subsequently becomes a Kli of Keter, which is a vessel of bestowal.

M. Laitman: (01:10:56) Meaning, if a person goes through a dark state, black, darkness, no future, nothing shines on him from the present or the future, but he still goes through it, that means he undergoes the Malchut of the upper one, which is black, and from that he comes to the Keter of the lower one, which is already his shining Keter, and that's how he advances. So, from darkness to light, darkness to light, that's how we go. Read again.

Reader: Again, Excerpt 9. 

Reading: (01:11:44) When one comes to a state where one has no support, one’s state becomes black, which is the lowest quality in the upper world, and that becomes the Keter to the lower one, as the Kli of Keter is a vessel of bestowal.

M. Laitman: (01:12:10) Meaning, from Malchut of the upper one, which is black, if he holds on and continues, that becomes Keter of the lower one, which already shines, and that's his.

Reading: (01:12:24) The lowest quality in the upper one is Malchut, which has nothing of its own, meaning that she does not have anything. Only in this manner is it called Malchut. It means that if one takes upon himself the kingdom of heaven—which is in a state of not having anything—gladly, afterward, it becomes Keter, which is a vessel of bestowal and the purest Kli. In other words, the reception of Malchut in a state of darkness subsequently becomes a Kli of Keter, which is a vessel of bestowal.

Question (PT 9): (01:13:23) So in order that the Malchut of the upper one, that the sensation of darkness should be turned into the sensation of Keter of the lower one, do you need to wait or do something additional?

M. Laitman: What do you mean by waiting? By waiting you don't do anything. So why will anything change?

Student: On one hand, we say that a person in such a state, he has to keep his framework, yes, he has no energy, but he has to keep his framework, do his work, dissemination.

M. Laitman: One should do whatever he's capable of doing.

Student: Yes, yes, of course. And it says here even to do it in gladness, right?

M. Laitman: Of course, yes.

Student: The additional condition then is?

M. Laitman: The additional condition, like you say, to accept with joy each and every state, because it all comes from the Creator.

Student: In this state, usually a person can't feel gladness.

M. Laitman: Not being able to feel every state in joy is your problem. But you get every state from the Creator in order to advance. You only rise in sanctity. And then, if you want happy, light, pleasant, easy states, that's your problem. That doesn't mean you want to advance.

Student: I'll format my question again. I understood in my mind, I heard it many times, that we need to accept those states in gladness. But in practice, when we fall, we don't feel such gladness, we feel black, right? So what do we do?

M. Laitman: What to do? Holding on to whatever you can, especially the environment. What do you have left during a descent? Only holding on to the environment.

Student: That was my question. I understand. We need to keep holding on to our framework, to maintain it.

M. Laitman: Yeah, the framework, like you said, that's correct, the lesson, routine, and everything we do, yes. Besides the intentions, because with the intentions right now, you can't do anything. So, you just do it still artificially — write, read, speak — but without your aiming heart. And bit by bit, the heart once again awakens.

Question (Moscow 1): (01:16:20) I remember when you said in previous lessons, there’s the black Malchut, which is like this terrible state that a person doesn't understand who or what he is, and the awareness disappears, and all that remains is one's observation. Is this what we're talking about here, or it’s a general state?

M. Laitman: Both, it could be both, it could be in both directions.

Question (MAK 6): (01:17:08) How, from this dark black state, where you have nothing of your own, can the Keter, a pure vessel, appear?

M. Laitman: And specifically, this is the process. From the darkest state comes the most illuminating state. It's like at night, the darkest night is before the dawn, before the sunrise, that's how it is.

Student: What does it mean to go through that black state?

M. Laitman: I'm nevertheless yearning to see the morning, when I come to the light of day, the force of bestowal that once again awakens in me. Force of bestowal.

Question (PT 27): (01:18:12) Why does spiritual and corporeal development come from two contradicting forces? Why does development have to come from two contradicting forces?

M. Laitman: How can it be for the created beings- anything that's not made up of two opposing forces? 

One force, which is us, the force of reception, and the other force is when we wish to resemble the Creator, who is the force of bestowal. 

Question (PT 19): (01:18:52) Can we say that the Malchut is the desire to receive, because he says that it has nothing of itself, and only then is it called Malchut, meaning that it accepts the Malchut of heaven. Is the Malchut the desire to receive?

M. Laitman: I think I told you this maybe 20 years ago.

Student: Right, but I forgot 20 years ago. He says that it has nothing of itself, of its own. What does it mean?

M. Laitman: She can't arrange anything by itself, because it's only the will to receive. 

Student: So why does he say that you need nothing but to connect to the heavens?

M. Laitman: It’s correction is for it to be entirely in bestowal.

Student:  So I need to try and not ask for anything in this world? That's what he says?

M. Laitman: Yes, yes.

Student: Completely annul myself?

M. Laitman: Yes, you're here after 20 years.

Student: No, I mean, not to demand for anything in life?

M. Laitman: Of course, nothing. Tell me, what else do you have to take from this life?

Student: What do you mean? I mean, I need to make a living, I need this, I need that.

M. Laitman: That's enough for you. Enough, enough.

Student: Not to demand anything?

M. Laitman: Yes. Now you know. When do you start perceiving?

Question (Petah Tikva Center): (01:20:22) How do you, on the one hand, agree that the state that one's in, like that state of black, and on the other hand, to demand change?

M. Laitman: I want to ask for change for the good, in order to bestow, not for myself. 

Student: But I also want to agree with the state itself. 

M. Laitman: I agree with the state I received, but I disagree with the state where I cannot bestow outside of me. So one does not exclude the other. Good question he asked. Write it, write it down, so it will be somewhere there. Both the question and the answer.

Question (Asia): (01:21:13) The darkness, it's because it still has no taste, and the joy is because you discover the true situation, the state that you're in? 

M. Laitman: The darkness is a result of a lack of Hassadim, you don't want to bestow.

Student: And joy comes as a result of discovering it?

M. Laitman: Yes.