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

Daily Morning Lesson: April 11, 2026

Part 1: Rabash. What Are the Four Qualities Of Those Who Go to the Seminary, in the Work? Article 10. (1988)

Lesson with Rav 3-30-2003

Reader: Dear friends, in the first part of the lesson, we will learn from a lesson by the Rav from March 30, 2003. It is based on the article, "What Are the Four Qualities of Those Who Go to the Seminary, in the Work?" You can find the article in the writings of Rabash, first volume, page 620 in Hebrew. We will read it together in the Ten, we have 27 minutes for that. Tens that finish ahead of time are invited to start the workshop on the main points of the article.

Reading: (00:52) Our sages said (Avot, Chapter 5:17), “There are four qualities among those who go to the seminary: He who goes but does not do has the reward of going in his hand. He who does but does not go has the reward of doing in his hand. He who goes and does is a Hassid. He who neither goes nor does is wicked.”

We should understand the following: 1) Why does he not say about one who goes and does that he has the reward of going and doing, but merely calls him a Hassid? 2) He says, “Four qualities among those who go to the seminary, and counts one who neither goes nor does as one of the qualities of those who go to the seminary. But he is not doing anything, so why does he count him as one of the qualities?

First we need to understand the reward for going and the reward for doing. It is known that it is forbidden to work for a reward, as our sages said, “Serve the Rav [great one] not to receive reward.” However, we should understand what is written (Avot 2:1), “Calculate the loss of a Mitzva [commandment/good deed] opposite its reward.” Thus, we do need to work for a reward, as it is written, “If you learned much Torah, you are given a great reward, and you can trust your landlord to pay for your work.”

We see that the whole world works for a reward. However, reward does not necessarily mean money, which is a return for the effort. Rather, anything that a person receives in return for his work, something he needs and which will make him happy, counts as a reward. For this reason, we see that a person might work and toil for money, but one might also pay money for respect. Sometimes, a person gives money and respect in order to get his life. In other words, a reward is that which a person needs, as it is written, “Man will give all that he has for his life.”

Thus, what is the reward we can receive in return for observing Torah and Mitzvot [plural of Mitzva]? It is Dvekut [adhesion] with the Creator, as it is written, “What does the Lord your God ask of you? To cling unto Him.” It is written in the essay “A Speech for the Completion of The Zohar”: “It is known that the desired purpose of the work in Torah and Mitzvot is to cleave unto the Creator, as it is written, ‘and to cleave unto Him.’”

Dvekut means repentance. Since man was created with an inherent desire to receive for himself, which is called “separation” due to disparity of form, meaning that because of it, a person becomes far from Him, in order to achieve equivalence of form, called Dvekut, he must make great efforts in order to struggle with his nature, which is a desire to receive for himself and not to bestow. Also, the measure of bestowal that a person much achieve is “with all your heart, and with all your soul, and with all your might.” He must not leave any existence for himself, to the extent that a person cannot achieve equivalence of form by himself.

Instead, what one must do is only to be as “he who comes to purify.” In other words, a person should prepare a Kli [vessel] and a need for the Creator to help him. It is known that there is no light without a Kli. It follows that the measure of the labor is that a person must install within him a lack, that he is deficient of equivalence of form, called “repentance.” He yearns to repent, but he is unable to achieve it by himself.

Thus, for what does he pray and labor in order to be rewarded for his labor? Only for yearning for repentance, since through the exertion he puts in order to achieve repentance, it gradually installs in him a lack and need by which a person sees that he needs the help of the Creator. At that time, “He who comes to purify is aided” comes true. The Zohar asks, “With what is he aided?” It answers, “With a holy soul.” At that time he is rewarded with a soul, as in, “Man’s soul will teach him.”

By this we will understand what we asked, “Is it permitted to work and toil in order for the Creator to reward us, since they said, ‘Be as slaves serving the Rav [great one] in order not to be rewarded.’” However, we should understand why it is forbidden to receive reward. It is so because a person must work in order to achieve equivalence of form. If one asks for reward for his work, then he is under the authority of self-reception. This is the opposite of equivalence of form, and why it is forbidden to work for a reward.

But one who works and toils and prays for the Creator to reward his labor, what reward is he aiming for? The reward he wants is for the Creator to give him the strength to make all his thoughts and actions be only about bestowal upon the Creator, and not for his own sake. Thus, this reward he is asking brings him to equivalence of form, which is called “repentance,” when he returns to Dvekut with the Creator, from whom he parted.

This is similar to what he says in the book A Sage’s Fruit (Part 1, p 116): “It is known that the soul is a part of God above. Before it comes in a body, it is as adhered as a branch to the root.” It is also written there that “the purpose of the soul when it comes in the body is to be rewarded, while clothed in the body, with returning to its root and to clinging unto Him.”

We therefore see that a person should try to be rewarded for his work, and the reward is repentance. That is, we do not say that a person should aim while working in Torah and Mitzvot, that the work will be without an intention to be rewarded. On the contrary, a person must always have a clear goal before him, as it written in The Zohar, “Man’s prayer should be sufficiently explicit and clear.” In other words, a person must know what he needs, and he should try to obtain it through labor and prayer.

However, it is known that the prayer must come from the bottom of the heart. In other words, a person must clearly know that alone, he cannot achieve repentance, which is to adhere to the Creator in equivalence of form. This awareness comes to a person only when he has done everything he could do. Then it can be said that now he knows for certain that it is out of his hands, and only the Creator can help him.

Now we will explain what we asked concerning what our sages said about the four qualities among those who go to the seminary: 1) “He who goes but does not do has the reward of going in his hand.” In the work, this means that he is going on the way to achieve Dvekut with the Creator, called “the way of bestowal.” However, he sees that he is not doing anything with the aim to bestow.

He “has the reward of going in his hand,” meaning that the fact that he wants to walk on the path of truth is already considered a reward. In other words, he should thank the Creator for rewarding him with a desire to walk on the path of truth, while others, who engage in Torah and Mitzvot, do not have this desire. They settle for simply working, without considering their intention while engaging in Torah and Mitzvot, as is the general public.

2) “He who does but does not go has the reward of doing in his hand.” This means that he engages in Torah and Mitzvot in everything he can observe, in every detail and intricacy. However, he is not walking on the path that leads directly to Dvekut with the Creator. Instead, he settles for what he does without the intention. He “has the reward of doing in his hand.” Although he is not going, his reward is that he should be pleased because the Creator has given him a desire and yearning to observe Torah and Mitzvot. He does not see any merit in himself compared to other people, to whom the Creator did not give this desire and yearning, while he did receive from the Creator this desire. He believes that everything happens through private Providence.

For this reason, he gives many thanks to the Creator for being able to have a part in Torah and Mitzvot, while the rest of the people were not privileged with this. This is considered that he “has the reward of doing in his hand,” that he thanks the Creator. This degree applies to both the general public and to individuals. That is, those who are advancing on the individual path also have times when they do not want to be among those who are “going,” so they should be happy with “doing.”

3) “He who goes and does is a Hassid.” We asked, Why in the first two discernments, it is written that he has a reward in his hand, while here in the third discernments, it does not say that he has a reward in his hand, but rather that he is a Hassid?

We should interpret we must know that whether he “goes but does not do” or “does but does not go,” a person still has his own authority. That is, he has still not been rewarded with annulling his self-authority and inclusion in the Creator, which is called “repentance.” Our sages said, “The Torah exists only in he who puts himself to death over it.” We interpreted that he has annulled his self-authority and then he has only the singular authority, which is the authority of the Creator, while he himself does not even appear in reality.

Therefore, in a state of “going and doing,” it cannot be said that he has a reward in his hand, since he has no hand. That is, he has no self-authority of which we can say that there is he who can receive. This is why they said Hassid, meaning he is in a state where he says, “Mine is Yours, and Yours is Yours.” There can be reward between two authorities, similar to an employee working for an employer. The employer pays him for his work.

But if a son works for his father and the son is supported by his father, meaning he is still living in his father’s house and has no independence, then the son does not receive a salary from his father. However, when the son begins to think that he wants to be independent and not be dependent on his father, his father begins to pay him a salary for his work.

The same applies here in the work, when a person is rewarded with “going and doing” everything for the sake of the Creator. At that time, he has no self-authority, but rather he annuls himself before the Creator. This is called “Dvekut and equivalence of form,” and it is called “repentance.” At that time, it cannot be said that he has a reward in his hand because he has no hand to buy, meaning his own authority. This is why they did not say, “reward in his hand,” but said that he is regarded as a Hassid.

Now we will explain what we asked when he says, “four qualities among those who go to the seminary,” and one of them is “he who neither goes nor does.” If he does not do anything, why is it regarded among the four qualities of those who go to the seminary?

It is known that when a person wants to work on the path to achieve Dvekut with the Creator, which is equivalence of form, the body objects to everything. He might come to a state where he feels that he has come to the worst lowliness, meaning he sees that he is “not going,” meaning he is not advancing in bestowal, and he is “not doing” either, meaning he is unable to do good deeds, and anything he does requires tremendous efforts.

That is, now he sees that he is worse than when he began to work on the path of bestowal. Previously, he was very happy when he was doing good deeds, and especially during prayer. But now he has come to such lowliness that it is very difficult for him to pray. That is, all the things he would do with joy before he began to work on bestowal, now he sees them as lowly.

Now he feels the meaning of “Shechina [Divinity] in the dust,” meaning that all the sacred things have the form of dust, namely they taste like dust. Every little thing he does is unbearably hard because it has lost its value. Thus, now he sees that he has regressed, meaning he is neither going nor doing. It is about this that our sages said that he is wicked.

However, the question is, Why has he come to this state after all the efforts he has made because he wanted to walk on the path of truth? According to what Baal HaSulam said, the time of answering the prayer, for man to receive permission to enter the King’s palace so that He will bring him closer to Him and he will be rewarded with Dvekut with the Creator, is specifically when a person sees that, he is lost and powerless to do anything. At that time a person gives a real prayer, since he sees that he is simply wicked. That is, he has no grip on Kedusha [holiness/sanctity].

For this reason, when a person comes into a descent, he should not be startled and escape the campaign. On the contrary, this is the time to make a heartfelt prayer.

In this regard, we should interpret what our sages said (Hulin 7b), “Israel are holy. Some want and do not have.” RASHI interprets that some want to please others with what he has but is unable to, and from him, I do not want to enjoy. “Some have and do not want.” RASHI interprets that he has the ability but does not want to delight others. “So said Rabbi Pinhas to Rabbi.”

The question is, Why is the one who has but does not want to give to others regarded as holy? The Tosfot explains, “He who has but does not want, even so they are called ‘holy,’ for he invites his friend to eat at his place because of shame.”

We should interpret “Israel are holy” in the work. There is he who wants to work in order to bestow but does not have. When he considers his actions, he sees that he is immersed in self-love and cannot do anything in order to bestow. He is called “holy” because he is walking on the path of truth. Although he sees that he is regressing, he still clings to the path of truth. In the end, he will touch the truth, meaning that he is truly in Dvekut with the Creator. Because the most important are the Kelim [vessels], called “desire,” and since he wants to achieve Dvekut, he will be rewarded.

It is as Baal HaSulam said about what is written, “Will give wisdom to the wise.” He asked, “It should have said, ‘Will give wisdom to the fools.’ However, ‘wise’ is he who desires wisdom. Then he has a Kli [vessel] in which to bestow. But fools have no desire for wisdom whatsoever, as it is written, ‘the fool has no desire for understanding.’”

It follows that one who wants to walk on the path of Kedusha is called holy. “Holy” means as it is written, “You will be holy,” which means that they retire from self-reception. For this reason, he is holy. This is the meaning of the words, “Israel are holy; there is he who wants but does not have.” And there are also those who have but do not want. This means that he has Mitzvot and good deeds, but he does not want to walk on the path that leads to “in order to bestow.” Instead, he settles for Lo Lishma [not for Her sake]. He, too, is called “holy,” since the act is fine and he has nothing to add in actions.

Reader: We'll go to a lesson from March 30, 2003. 

M. Laitman: (27:51) We heard an article from Volume 5 in the Rungs of the Ladder, "What Are the Four Qualities of Those Who Go to the Seminary, in the Work" Those who go to the seminary, meaning those who advance, not those who are just on the street,  meaning outside of the advancement towards the purpose of creation. Either they perform the Mitzvot of people who are educated like that without any intention to reach the goal, or they don't even do that. But rather those who are going towards the seminary, they have four qualities. Also, according to the state that each one is in, each one in his own state, it could be walking, it could be standing or sitting or lying down. There are many states in the work, but whichever way you look at it, it's those who go to the seminary. What does it mean a seminary? Those who demand the revelation of Godliness because the purpose of creation is the revelation of His Godliness to His creations in this world. Are there any questions?

Question (Petah Tikva Center): (29:12) I didn't understand the last paragraph. What does it mean someone who has the ability to bestow but he doesn't want to bestow? And that it means he only does deeds. What does it mean? It's the very last paragraph.

M. Laitman: The last paragraph: “it follows that he who wants to walk on the path of Kedushah is called holy.” That he just wants. He didn't yet achieve the holiness itself, but a person is called according to what he yearns for. Why? Maybe he won't reach it. But if he yearns for it, he will reach it for sure. Because the Creator does according to the person's yearning. The deed is never in the hands of the person, but the desire to achieve the goal, this is in man's hand, and the realization already comes from above. Holy means, as it is written, "You will be holy," which means that you will be separated. Separated from what? From self-reception. For this reason, he is holy, because he wants to reach it. This is the meaning of the words, "Israel are holy." What does it mean? That they want to retire from self-reception. There is he who wants but does not have, and there are those who have but does not want. This means that he has Mitzvot and good deeds, but he does not want to walk on the path that leads to in order to bestow. He said he settles for Lo Lishma, not for her sake. He, too, is called holy. Why? Since in the act he's fine, and he has nothing to add in the actions. Later on with the actions, the intentions will also come.

Let's say I use my society, and in the meantime, I don't have any correct intention in my heart, but I do use the society, and the books, and the study, and the deeds in all kinds of things that they will bring me the right intention. So am I called holy? Am I called Israel or not? I don't fall into your society. I just have some desire to reach the goal. My goal is not to get rid of the will to receive and reach bestowal, not that for certain. No, no, no. My goal is to reach something, meaning to receive something more and to acquire it. You're saying holiness, eternity, I'm willing, bring it. So am I called holy according to my desires, according to my thoughts? No. 

Holy means, at least if I want Kedushah, holiness. I don't want it. But I begin with the desire that I have. I can't do anything about the desire, so I use the society. They say you need to bow down before the friends, you need to do things for them, buy yourself a friend;  meaning you have to invest in him, and he also, all of them, this whole society begins to influence you with good things. By doing an action without any intention, without any exalted things, I start working in action. But what does it mean in action? I know that they have something that I don't, right? I nevertheless want to receive from them, not just to serve them, give them a cup of coffee, but through this cup of coffee, I want something from them. They have certain things that are a bit higher, so already, instead of my current desire and my intentions, I get from them something that is higher, and I already want that sacred goal, and then already I'm called Israel and holy. So according to my previous action, when I didn't have such a thought and such an intention, I'm also nevertheless called holy. 

Why? Because at least in the deed, in what I have, I'm walking, I'm advancing. We cannot judge a person according to what he has right now in each and every state, because whatever he has is what he received from the heavens, but only according to the yearning. But if I do yearn, and instead of an ascent, I receive a descent, then it's also forbidden to judge me. This is what I was given from above. Maybe I need to descend, I don't know those calculations. Therefore, we don't judge according to the deed, meaning according to the state, ever, but only according to one's direction, because the state is established from above each time. 

Question (Petah Tikva Center): (34:25) He writes, on page 312, he writes in the paragraph, "Because of that, when a person comes to a descent, not be overwhelmed and flee the battle. On the contrary, then is the real time to raise a true prayer from the bottom of the heart." What kind of advice is this? If I could bring out a true demand from the bottom of the heart, I wouldn't call it a descent.

M. Laitman: I don't know how you determine ascents or descents. Descents means that I am further away from the Creator. An ascent is when I rise towards Him, right? So what does that mean, a descent? That I see my state, how my vessels are more corporeal, my desires are worse, and my spirit is accordingly. If I measure and see myself this way, then it is a time for a prayer. But rather, when can I ask? When I'm uplifted, when I'm…  

Student: In a state of descent, you have no greatness of the Creator, you have nothing from Him. On the contrary. 

M. Laitman: Why? I feel myself that I'm declining, but I can feel Him, that He is high and strong. 

Student: Let's say, when we say that a person who goes to exile, his Rav is exiled with Him. All those things mean that when I descend, everything descends with me. So how can I... 

M. Laitman: This is also a type of a descent. 

Student: So how can I make sure that I leave a point outside of me that stays high when I descend? Even if I put, let's say, the Creator into the society or something outside of me, when I descend, everything descends with me. I can't hold on to something outside of me that's high. So how can I build a true prayer? 

M. Laitman: But rather, when can you build a true prayer? 

Student: I don't know. Maybe when I come out of the descent, or see myself on the way there, or... And then, when I'm there, what can I do? 

M. Laitman: If you're on the lowest point, you can't do anything. In a descent, in the bottommost point, a person has no strength to do anything. He needs to go through this point as if through inertia. How do you say it? Inertia. You know what it is? With momentum. With momentum. So?

Student: (37:17) How do I know that I don't stay in this point? This point doesn't depend on time. How do I know that I don't get stuck in it for two days, or three, or four, or a week, or two? 

M. Laitman: So you need to try. During the descent, when you cannot pray, you can do something. If you can't do anything, well, you must search for some means. Even when I, let's say, work with the books, with all kinds of things, there are times when I cannot write. So I make corrections already on texts that are ready. It's something for work that is more silly. If I can't work on the text, then I do questions and answers. If not that, then I go do something that is unrelated to writing. You understand? All kinds of things. But always try to find a means. Hold on to whatever means you can. But any means that you take, if by that you want to advance, it is called a prayer. 

Question (Petah Tikva Center): (38:33) It's possible to draw strength from the society. If you're in a descent and you can't do anything, that's one of the reasons why there is a society, that one who's in a descent can draw strength.

M. Laitman: But if I'm in such a descent that I'm tired of this society, I can't look at their faces, I don't believe there is anything in them, and in general, I don't even want to receive anything from them; in despair, in lack of strength, lack of hope, in a state that is simply considered dead, right? So where do I go? How can I demand? There is nothing. So in such a state, there is such a state where you go through it with momentum. And here also, we need to rely on the society. That's it. 

There is a commandment that you need to bury the dead, so there are friends who need to come to him and help him. A prisoner cannot save himself from imprisonment. This is impossible, that's the society. So in the society, first of all, there need to be times, meaning that they determine for themselves all kinds of changes in their functioning, in deeds, in all kinds of things. That someone who is, it doesn't matter in what form, what state, but there are twice a week, let's say, there is some meal, once a week there is something else. So we shake everyone, and that helps to replace the state. If we can't see and relate personally to people who fall in such a way, that we see that they’re falling.

Question (Petah Tikva Center): (40:29) Can there be a state where I hurt society, I lower the society, because now I say…I do something small that I can't do more than that, and then friends look at me from outside, and that would hurt their impression. Will I not cause harm to society in this?

M. Laitman: If a person is going through true states, meaning as a result of his yearning for his goal, there is no state in him that could harm others, he's always adding to others. Because the states do not depend on us, and also in the bad states, we can share with others and add to them. I don't want to say that you should be proud that you are going through some bad state, and if you are connected to a friend, a friend shouldn't go through that state. There are all kinds of accumulations in that also.

Question (Petah Tikva Center): (41:39) Rabash talks a lot about self-annulment here, what is self-annulment in our state?

M. Laitman: What is self-annulment in our state? Self-annulment means that I do not make any calculations for myself, right? Well, as much as you are capable of it, do it. That's what it means in your state.

Student: What does it mean to not make any calculations about myself? 

M. Laitman: That the Prophet will not come directly to me.

Student: But a person lies to himself. 

M. Laitman: If you lie, that's not too bad, but rather, you're not going to lie, you somehow do try to make the calculation.

Student: What's an example that I don't make a calculation for myself in this?

M. Laitman: For the benefit of the society. Of course, inside there is self-benefit, but... 

Question (Petah Tikva Center): (42:45) Let's say, we sometimes take an example where we say, like an elite squad that is now chasing some target and everyone helps the other, but if someone is running slower or delaying everyone, then he's like overweight, deadweight. He's preventing those...The question is, can't there be a state where you're hurting, and it's because of you, and then you become more hurt?

M. Laitman: This is true. So, what?

Student: So, I'm asking, what are we doing in such a state?

M. Laitman: You were here yesterday? 

Student: Yes. 

M. Laitman: We talked about it. Remind him what happened yesterday. Oh, you don't want to go back to that? Okay. Baal HaSulam also writes about it, that indeed, people who do not contribute to the society from all of their hearts, not truly working for the society with devotion, they are as a burden on the society. Now, the question is, where is the society, where is the burden? People are sitting here now, but also maybe hardly belong. So, we don't just take people from the audience, some people from the public as a society, rather the group, and it's going. Who is the group? Whoever wants to be in it. And the others come to study, to participate, to participate a part, a quarter, as much as they can. This is also respected. It's also special. How many people do you have like that in the world?

For each and every one, we truly need to make a calculation. If he truly wants to be in this group that is advancing, one has to make a calculation. How much is he contributing? Because this is actually his advancement.

Question (Petah Tikva Center): (44:58) I don't understand the difference between going and doing. What it says there in the article, I don't understand which part.

M. Laitman (Source Text/Commentary): (45:18) What part don't you understand? Now we will explain what we asked concerning what our sages said about the four qualities among those who go to the seminary: 1) “He who goes but does not do has the reward of going in his hand. So he has a reward for walking in the work. This means that he is going on the way to achieve Dvekut with the Creator, called the way of bestowal. To bestow more meaning for the Creator. That's what he seemingly wants. However, he sees that he's not doing anything with the aim to bestow. Meaning he's going but he's not doing, he's still not capable of doing, and he sees it.

He has the reward of going in his hands, meaning the one who wants to go on the path of truth. The fact that he wants to walk on the path of truth is already considered a reward. In other words, he should thank the Creator for rewarding him with the desire to walk on the path of truth, while others who engage in Torah and Mitzvot, without going, without really yearning to reach bestowal even a little bit. He also doesn't, he's just doing this unknowingly. They settle for simply working, what's simply working? Just opening the book, studying with no purpose, no intention. That's close, that's connected to the Creator, without considering their intention while engaging in Torah and Mitzvot, as is the general public. Meaning to be connected to or part of all of Israel, Israel meaning straight to the Creator. So this is called, he has the reward of going in his hand. What's unclear? That's clear? What's not? Okay. Item two.

M. Laitman (Source Text/Commentary): (47:22) He who does but does not go has the reward of doing in his hands. There it was the reward for going, here for doing. 

Student: The deed that he's talking about, it's a deed of bestowal? If in one the deed was to bestow, it means here also? 

M. Laitman: But he didn't go for the blessing of God, meaning he didn't set a goal to get an influence. Those that are enough for him, and what he does alone, without intention. The reward, what does he do in his hand? What does that mean? According to the fact that he didn't go, his reward, that he needs to have a will, that God gave him a will and a desire to fulfill the Torah and the commandments, and he doesn't see in himself any benefit among the rest of the people, that God didn't give him a will and a desire, and he did receive from God this will, and he believes that all is in private Providence, meaning, how can I tell you, a person feels that he can't do anything, but God gives him something to do, he just comes here and sits, he sees that he has no intentions, he sees that he can't contribute, but somehow at least he does these deeds, like a parrot, but there are people that God didn't give them this to do, and God didn't give it.

M. Laitman: He comes to me, sits down, hears me, I can't take it anymore. But he sees that this is really a gift from above that the Creator has given him. It is called, the price is in his hand.

He is grateful for it. He sees that there are no intentions. These are all situations in their eyes that everyone understands.

Once upon a time, it was like this. Well. Going doesn't mean that he's on the way to achieve adhesion.

Student: So I don’t exactly understand. Where is the difference between going and doing? Meaning, going doesn’t mean that he’s on the way to achieve adhesion. He sees that he's not going towards bestowal, and if he will do, it means that he's…

 M. Laitman: Walking means he has some pull forward. He thinks his next state is going to be closer to the Creator, meaning more bestowing. So he has an intention to reach bestowal somewhat, somehow. That means he's going. That he intends — that there are two states here, the present state and the next state. And he's in between already going, moving from one to the other. That's his tendency. That's why he's called walking or going. And the other one is sitting and doing. Like, to come here and just sit, he's given the possibility. That's called an action, still. Meaning, he doesn't have a yearning to reach something like bestowal, Dvekut, the Creator. I can say just words, but on the inside, it doesn't come. More? That's it? No questions? You already forgot. Yes, last question.

Question (Petah Tikva Center): (52:03) Now, he speaks here about a state called Hassid, a follower. 

M. Laitman: Yes. 

Student: He calls it one who goes and does. What is this state that he's…

M. Laitman: Hassid is not like Hassid from Vizhnitz or Breslov, right? Hassid refers to the quality of Bina, Hesed, light of Hassadim. That's where the word comes from. Hassidut, where does that come from, that word? 

Student: But what is this addition of doing to the going, that he goes and does? 

M. Laitman: That he's doing the actions to advance by himself to the quality of bestowal, to acquire the quality of bestowal by his own strength. This is called Hassid. 

Student: So it's about the intentions or…? 

M. Laitman: Intentions and actions together.

Student: Is there any connection here to the matter of the blessing when we wash our hands with water? Washing the hands in water, he says it's holy. What they say about washing the hands that if a Hassid has no hand, meaning light of Hassadim over the water, is this related to the washing of the hands or…?

M. Laitman: All right. Hands are called vessels of reception. A person doesn't want to have vessels of reception or that the vessels of reception will be sanctified. Okay? So it's a correction called washing the hands. Meaning that he takes the light of Hassadim and uses it to correct the vessels of reception. Then he's ready to receive in order to bestow, and that's the correction. 

Reader: Let's share our impressions from the lesson, and what do we take from that for implementation in the Ten, six minutes.

Reader: We'll move to the next part of the lesson, before that we'll sing a song.

Song: (01:00:18)