The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: August 10, 2025
Part 1: Recorded lesson - Aug 16, 2019
Rabash. Article No. 35 (1986). The Fifteenth of Av
Reader: Dear friends, in the first part of the lesson, we will learn from a lesson by Rav from the 16th of August, 2019. It's from the writings of Rabash. The article is called “The Fifteenth of Av,” day of love. “The Fifteenth of Av,” the day of love by Rabash.
Reader: Hello, we'll be reading from the writings of the Rabash, Volume 1, the article, “The Fifteenth of Av.” You can send us questions on kab.tv, and you can find the text on kabbalahmedia.info.
M. Laitman: It's a very special article. It also has a special style of writing. So, let us study both the style as well as why Rabash wrote it in such a way. What did he want to pass on to us? In short, let's relate to it in a special way. Not necessarily like all of the articles, we want to talk only about man's inner work, but also the way he wants to explain it through verses and through the seemingly external expression related to this day. So please.
Reading: (01:38) The Fifteenth of Av
Article No. 35, 1986
It is written in the Mishnah (Taanit, p 26b): “Rabbi Shimon Ben Gamliel said, ‘No days were better for Israel than the fifteenth of Av [11th Hebrew month], and Yom Kippur [Day of Atonement], when the daughters of Jerusalem would come out dressed in borrowed white garments, so as not to shame those who do not have. The daughters of Jerusalem would come out and dance in the vineyards. What would they say? ‘Young man, lift up your eyes and see what you choose for yourself. Do not cast your eyes on beauty; cast your eyes on family.’” (And on page 31) “Those who did not have wives went there. Our sages taught, ‘What would the beauties among them say? ‘Turn your eyes to beauty, for a woman is only for beauty.’ What would the wellborn among them say? ‘Cast your eyes on family, for a woman is only for sons.’ In The Eye of Jacob he adds, ‘The wealthy among them say, ‘Cast your eyes on the wealthy.’ What would the unsightly ones among them say? ‘Take what you take for the Creator, as long as you crown us with gold coins.’”
We should understand the connection between good days and the daughters of Jerusalem coming out to dance in the vineyards and speaking to young men about matchmaking. What modesty is there here? It implies that the good days that Israel had caused the daughters of Jerusalem to come out and dance in the vineyards. We should understand the connection between them.
It is known that Malchut is called “daughter,” as in “Father created the daughter.” We make four discernments in Malchut. These are called Hochma, Bina, ZA, and Malchut, which are called “four Behinot [discernments] in the Aviut [coarseness].”The first Behina [discernment], which is Hochma, is called “beauty,” for it is known that Hochma is called “having beautiful eyes.”
The second Behina is Bina. She is called “mother of the children,” and she begot ZON. The quality of Bina is that she wants equivalence of form, to be similar to the Giver. For this reason, the merit of Bina is that we attribute her to Keter, meaning that she wants to resemble Keter, who is the Giver.
The third Behina is ZA. She is called “rich,” as it is written, “The rich shall not give more.” It is written (Zohar, Ki Tissa, item 4), “‘The rich shall not give more’ is the middle pillar, ZA, who should not give too much Yod. ‘The rich shall not give more’ is the middle pillar, which, from His essence, leans toward the right, to Hassadim, and does not need Hochma, hence its title, ‘rich.’”
The fourth Behina, which is Malchut, is called “poor and meager,” as it is written, “She has nothing of her own except that which her husband gives her.” It is known that Malchut is called “faith.” It is as was said about Abraham, “And he believed in the Lord and He considered it for him as righteousness.” Faith is called Tzedakah [righteousness/charity], as one gives charity to the poor without asking anything in return. Such is faith above reason: he does not ask anything in return, but only for the Lord. It follows that it is as though faith is called “meager,” like the poor, who do not return anything for the charity that is given to him.
With the above said we can interpret the excerpt about the daughters of Israel coming out. It is known that good days are when there are ascents of the worlds and their disclosure. Therefore, then is the time for disclosure, and then the daughters of Jerusalem come out. Coming out means from concealment to disclosure, and each Sefira shows its importance.
It is known that there are four Behinot [discernments/phases] of Ohr Yashar [Direct Light]. This means that four phases are discerned in Malchut herself—in the will to receive, which is Malchut with respect to the Ohr Yashar, whose quality is to receive in order to receive. Four Behinot are discerned there, as it is written (“Preface to the Wisdom of Kabbalah,” item 20), “The five discernments of reception in Behina Dalet are called by the names of the Sefirot KHB TM because prior to the Tzimtzum [restriction], while Behina Dalet was still the vessel of reception for the ten Sefirot included in the Upper Light by way of ‘He is One and His Name One,’ … its clothing of the ten Sefirot there followed these Behinot. Each of the five Behinot in her clothed its corresponding Behina in the ten Sefirot in the Upper Light.”
These above-mentioned Behinot appear on good days, meaning that each Behina reveals its merit. The order is that Behina Aleph, called Hochma, says, Bachur [young unmarried man], meaning one who is worthy of being Bachur [also “chosen”] from among the nation. At that time she reveals her merit—that there is beauty in her. That is, Hochma is called “the beauty of the eyes,” as it is said, “The eyes of the congregation,” referring to the sages of the congregation. Therefore, Hochma is called “beauties.” This is why they said that a woman is only for beauty. Concerning the vessels of reception in general—where the desire to do good to His creations created a Kli [vessel] to receive the delight and pleasure—it pertains to light of Hochma. This is why a woman is called “vessel of reception only for Hochma.”
“What would the wellborn among them say?” Being wellborn means that he has a high root. For example, when we say that this man is the grandson of a great man, we mean that his root is a very high root. The Sefira, Bina, called Behina Bet, shows her merit—that she craves equivalence of form, by which we can come to adhere to the root, which is the Emanator and Keter. It follows that the Sefira Bina shows that she is attached to the root. This is called “pedigree,” meaning that the sons she will bear will have a nature with the same quality as hers, since she has equivalence with the root. This is why it is written, “What would the wellborn among them say? A woman is only for sons.”
This means that the vessels of reception, called “woman,” must strive to bear sons, meaning that the sons they will bear will be important sons. This is why it was said “Cast your eyes on family,” meaning the family pedigree. That is, Bina showed her merit—that she is adhered to the root, which is called “equivalence of form,” for the root of Bina is Keter, which is a desire to do good and bestow. Therefore, her merit is that she begets power of bestowal for the sons, who will later bear.
“The wealthy ones among them say, ‘Cast your eyes on the wealthy.’” Behina Gimel, which is ZA, is called “rich,” since one who has Hassadim is regarded as rich because he is content with his lot and does not need Hochma. He also has illumination of Hochma, but he leans toward Hassadim. In that respect he is similar to Bina, who is the source of Hassadim, which extends from the root, Keter. She wants to resemble her root, but he has illumination of Hochma.
It is written in the holy Zohar (Ki Tissa, item 4): “‘The rich shall not give more’ is the middle pillar, ZA, who should not give too much Yod.” And it is written, “‘The rich shall not give more’ is the middle pillar, which, from His essence, leans toward the right, to Hassadim, and does not need Hochma, hence its title, ‘rich.’” It was told not to give too much Yod, meaning not to give too much Yod, but rather take Ohr Hassadim [light of mercy] with illumination of Hochma.
This is why it is written, “The wealthy ones among them,” meaning Behina Gimel, which is the Behina of ZA, called light of Hassadim in illumination of Hochma, for ZA is called “rich.” That Sefira in Malchut shows her merit, as it is written, “Cast your eyes on the wealthy.”
“The unsightly ones among them” are the actual Malchut, called Behina Dalet in Dalet, on whom there was the Tzimtzum [restriction]. Hence, this Behina is called “poor and meager,” as it is written in the holy Zohar, that Malchut is called “poor and meager for she has nothing of her own except that which her husband gives her.” It is known that we must assume the kingdom of heaven above reason. This is called “faith,” to believe in the Creator although the body comes with many questions, complaints, and demands. At that time we should say, “They have eyes but they do not see, ears, but they do not hear.” Instead, we must accept everything above sense and reason. Moreover, this must be as Tzedakah, as was said about Abraham, “And he believed in the Lord and He regarded it for him as righteousness.”
The reason is that as when you give charity to the poor, you do not ask the poor for anything in return because the poor have nothing to give back except what they are given. So should be the assuming of the burden of the kingdom of heaven—without anything in return, but only for the Creator, as though the Creator has nothing to give back to man in return for his work in assuming the burden of the kingdom of heaven.
Indeed, why should faith be specifically this way? It is because of the known reason that there was a Tzimtzum on the vessels of reception so there would be room for work, and by which to achieve equivalence of form, called Dvekut [adhesion]. Specifically in these Kelim [vessels], called “annulment of vessels of reception,” we obtain vessels of bestowal, where one can aim in order to bestow. In these Kelim illuminate all the delight and pleasure that the Creator wanted to bestow upon His creations.
However, in the creatures, who were created with vessels of reception, and who are told that they must work above reason, this work is called “unimportant work.” It is regarded as unimportant because it is unsuitable for a reasonable person to do things to which the intellect does not agree.
It is as Baal HaSulam said about the verse that the Creator said to Moses (Exodus, 4:2): “And the Lord said to him: ‘What is that in your hand?’ And he said, ‘A staff.’ And He said, ‘Throw it on the ground,’ and it became a serpent, and Moses fled from it.” He said that Moses’ hands are called “faith.” It is regarded as “of little importance,” since man craves only knowledge. Where he sees that there is no knowledge that he wants to obtain, he cannot attain the matter. He argues that he has already exerted in this work so we can do everything for the Creator but he did not move one bit. Thus, the body tells him, “Give up on this and do not think that you will ever be able to attain it. So get off this path.” At that time the Creator tells him, “Throw it on the ground,” meaning this is what you should do before the people of Israel. We must know that Pharaoh and Egypt imply the Pharaoh and Egypt that exist in an Israeli heart. “And it became a serpent.” That is, as soon as we leave the faith, called “of low importance,” we promptly fall into the Klipot [shells/peels] for specifically through faith above reason can we be rewarded with all the wholeness.
It follows that the majority of the work is when a person has no intellectual basis on which to build. Also, faith has no basis in his intellect. For this reason, where one does not see that any benefit will arise from this to himself, he promptly loses the energy to work and becomes like a log, without any desire or strength.
But precisely then one can see the truth—whether he has faith above reason, so he can tell his body, which comes to him with arguments that make sense. The body tells him: “Is it not enough for you to see the truth, that it is impossible to go forward your way? Do tell me, how much more proof do you need in order to listen to me, give up, and say, ‘Now I have realized that this path of working only for the Creator is not for me. I don’t know who it is for, but what I do know is that it is not for me.’”
Although our sages said otherwise (Sanhedrin, p 37a), “Therefore, each one must say, ‘The world was created for me.’ But what can I do if I see that in reality, I cannot keep this reality of saying that I must do everything for the Creator?’” This is why work of faith is regarded as unimportant work.
With the above said we will interpret what the unsightly ones would say, “Take what you take for the Creator, as long as you crown us with gold coins.” Behina Dalet in Malchut is called “poor and meager.” As said above, one considers this work unsightly because here he cannot look at the beauty of spirituality, nor at the pedigree in spirituality, or the wealth in spirituality.
Rather, what we do have here are only things that reason and intellect cannot tolerate. It is like an ugly object from which one keeps his distance, as it is written, (Hulin, 44), “Stay away from ugliness and its likes.” What can they say to a young man who wants to be a chosen one, “Take what you take for the Creator,” meaning “We cannot promise you anything of self-benefit. However, if you want to be the chosen ones in the nation, you must take what you take only for the Creator. That is, if you can agree to these conditions, you may take us. Otherwise, there is nothing to speak of.”
However, that, too, is not simple. Rather, “We want you to ‘crown us in gold coins.’” RASHI interpreted “crown us in gold coins” to mean that after the marriage you will give us jewels and handsome garments. Baal HaSulam said that although a person agrees to take upon himself the bargain for the sake of the Creator, meaning even if she is unsightly, he does not look at anything, but it is like “a bride as she is,” she still demands that afterwards he will draw for her the light of Torah. That is, he should try to obtain the flavors of Torah and the flavors of Mitzvot, or she will not agree, since “One who does not know the commandment of the upper one, how will he serve him?” This is why they said, “as long as you crown us with gold coins.” That is, although in terms of faith it is above reason, afterwards we must extend the light of Torah.
We therefore see two things that are opposite from one another. On the one hand, faith must be above reason, completely unfounded. On the other hand, we must obtain the flavors of Torah and Mitzvot.
Similarly, Baal HaSulam said about what we say in the blessing, “Who has created in him, holes upon holes, hollows upon hollows, etc., so that should one of them open or should one of them close, it is impossible to exist and stand before You.” He said that closing pertains to faith, which should stay closed. This is the meaning of “Should [one of them] open.” Rather, it should stay closed. “Or should [one of them] close” refers to the flavors of Torah and Mitzvot. Rather, faith will stay above reason, and the flavors of Torah and Mitzvot will be revealed.
M. Laitman: A question. Why our work is called the wisdom of Kabbalah, of reception? Go ahead. If anyone has an answer, he can provide the answer. So, please. Don't ask, but answer. Well? No? Okay. There's nobody here with some... Ah, this fish is actually ready. Yes?
Student (Petah Tikva Center): (24:11) A wise disciple. He's a wise disciple if he studies the Torah with the prayer that the reforming light will give him wisdom. Only the reforming light and not intellectual philosophy.
M. Laitman: This is true, but having read the article... No, continue. Do you have anything to say out of the article? Why the work that we want to achieve is called the wisdom of Kabbalah, of reception. It becomes clear at the end of the article.
Student: I cannot recall at this moment.
M. Laitman: Okay, that's also good what you said. Anyone else? Don't be afraid, it's okay.
Student (Petah Tikva Center): (25:02) We study for the sake of the light of Hochma, that's one thing.
M. Laitman: Yes, help him, anybody who wants to.
Student: And also, it's not absorbed in my usual vessels. I need a wise one to clothe me with Hochma. I need to annul to him, and by that receive that.
M. Laitman: Ah, your friend next to you, he knows, but he doesn't want to help you. He's waiting for you to fail.
Student (Petah Tikva Center): (25:28) No, no, I agree with him. I'm impressed by the friend, how he speaks, the divinity bursts from within.
M. Laitman: So, why is it called the wisdom of Kabbalah?
Student: Because we learn how to receive the light of Hochma, which is the light of the purpose of creation.
M. Laitman: Meaning only according to the level of faith, this is why it's called the wisdom [Hochma] of Kabbalah. Well, questions about the article? Everything is clear.
Question (Petah Tikva Center): (26:01) I'm accustomed to, I'm used to the fact that Bina is called faith here, he considers it…
M. Laitman: But where is it realized? Where is it realized? Here, it's in Malchut, everything is in Malchut. In Bina, well, Bina is abstract faith, it's the quality of faith. But where can it work in practice? Only where there is reception, meaning in Malchut. It's like we have a will to receive in Hochma. Well, it's a will to receive, but it's not realized yet from the side of the created being. A will to bestow unrealized is in Bina. So, from the merger between them, already we get Behina Dalet, the fourth phase, where there has to be faith, and according to the degree of faith, there is reception.
Student: So, you could say that all of the qualities are actualized in Malchut?
M. Laitman: Yes, all of them, of course.
Student: Other than Bina, which is faith, what other qualities do we have we can say are actualized in Malchut?
M. Laitman: Well, even Zeir Anpin, that only scrutinizes in which direction and what kind of merger should there be of faith, or the light of Hassadim and light of Hochma, let's say. And accordingly, Malchut is built with a will to receive, and the will to receive in Malchut is the result of the will to bestow, Bina, and the will to receive of Hochma that Zeir Anpin arranges them in such a way that the two of them will be with complete merger. Meaning, the will to receive in Malchut is not just a will to receive; it comes out of the will to bestow already.
Student: So. here the assumption of the burden of the Kingdom of Heaven, that means we receive the whole of the formation of HaVaYaH in Malchut, we take the whole of the upper world on ourselves.
M. Laitman: Yes, everything is realized in Malchut. He kind of moves this through the whole essay. Maybe accordingly, you can explain to me why there is no day more beautiful for Israel than the 15th of Av and also Yom Kippur, the Day of Atonement. He writes it in the beginning, right? There were no better days for Israel than the 15th of Av and the Day of Yom Kippur. What's so good about Yom Kippur? There, we don't receive anything. To the contrary, there are self-mortifications. Well… You don't have to, but...
Student (Petah Tikva Center): (29:10) Perhaps on Yom Kippur, the vessels are revealed, and on the 15th of Av, the lights are revealed.
M. Laitman: What does it mean good days? Why are these good days for Israel? Meaning, days in which we can bestow the maximum. Right? To the Creator.
Student: Yes.
M. Laitman: This is why, this is why it's the 15th of Av and Yom Kippur.
Student: So, Tu B’Av, the 15th of Av is the reception of Bina, or is it the reception of the light of Hochma?
M. Laitman: The 15th of Av it's already seemingly to receive in order to bestow, but relating to the future, when these vessels will be corrected. But the ascent of the worlds, yes, already, but it's like an awakening from above. We will study that. It's not yet the realization from the side of the lower one. Yes.
Question (Petah Tikva Center): (30:22) You compared Yom Kippur to Tu B’Av, to the 15th, or to the 9th of Av?
M. Laitman: It is all related. All in all, all of these days are all in order to correct that one day, a great day for the Lord, as it says, which is entirely daylight. This is why all of these special days, and in general, all the days of the year, they all join into one day. So, it cannot be without the 9th of Av, and all of this ruin of the light of Hochma, or the Kelim of Hochma, and the Kelim of Hassadim, and there cannot be a preparation without Yom Kippur, the Day of Atonement, where we can no longer correct it as seemingly it was planned from above. This was the shattering of the tablets, where they couldn't stand on receiving in order to bestow the entire light of Hochma of the end of correction, so they had to break. It was planned this way, the two temples, which the 9th of Av symbolizes for us. After that, we reach the recognition of the shattering on Yom Kippur. This is called, as it is called that Moses brings down the second tablets on Yom Kippurim. The first tablets were on the 9th of Av, and then we begin the corrections. And through all of this detour, we end up reaching Purim, which is expressed in Malchut in the 15th of Av. But again, the 15th of Av is not the end of correction. The end of correction is in Purim. But the 15th of Av is seemingly the connection between the vessels of reception, Malchut, with all of the right conditions following the four phases, which here is in the four… how shall I put it… well, four groups of women, let's say: Hochma, Bina, Zeir Anpin and Malchut, until we truly discover that Malchut Shamayim, the Kingdom of Heavens must specifically be meager and poor, not rich, not wealthy, not beautiful, not well-born, and not, not, not. But only, and that is through our work, we reach a state where we are capable of being in devotion. That's how it is.
Question (Petah Tikva Center): (33:41) Can it be said that in general, days of grief are days where we discover how helpless we are in front of the power of bestowal?
M. Laitman: It symbolizes for us searching, helplessness, the willingness to detach from in order to receive in any possible way, the willingness to go for devotion. Well, what does devotion mean? That I don't want, I don't demand, I place a condition that I, for myself, do not want anything. You will make sure of it that I will not want anything. We demand it from the Creator. We realize we can't do it by ourselves. But that He will provide us this defense against our will to receive, our enemy, so that we will hate it so much that no compensation, no bribe, I don't know how to say it, will I receive and self, myself for something, to my will to receive? That is that I am going to die in my will to receive. To die, that's it. There is nothing, and there will be nothing in the next moment. Nothing will be left for me, even my own self. Fine. I have to go through this point of restriction and rise from the other side, the other side of the barrier, which is called dying in terms of the will to receive for oneself. And here, the person has to stand on this condition and demand of the Creator that it will happen in this way. I am better off dead.
Student: That moment of being better off dead than alive, according to what we read, that part of Israel in me manages to be happy at that time.
M. Laitman: That's right, if it will be Israel. But I feel that I don't have this discernment. I want to achieve it. But we achieve it only beyond the barrier, beyond the condition that whatever I have right now must simply die. What will remain, even if nothing remains for me, that is, that all that will exist is the Creator without me, I'm happy. That is just my own discernment, the will to receive in order to receive. I suffer so much from it, and I hate it, so that if what I am now will die, this is the greatest possible gift. I'm not asking for anything beyond that.
Student: So, this is a moment of pure suffering, or is there a point of light for Israel that always shines? Does a person see only darkness there?
M. Laitman: He doesn't see darkness in it. He sees light in it. Through the death of the will to receive, of everything there is in it, he sees life in it. This is life. This is light. Life is only beyond that. We have to envision these things and see how we can reach Behina Dalet, this ugly, unsightly Malchut, who is poor and meager, and how else does he call it? She is then called faith, that she is beyond being poor, meager. I adhere to it, meaning I only want to work with it in such a way that it is considered that I'm entering the quality of faith. This is the condition by which we can acquire, by Malchut, that I agree against all of these beautiful forms. I only want that. Do you want something else?
Student: No.
Question (Petah Tikva Center): (37:56) At the conclusion of the article, he mentions something that to me sounds very dramatic. He says, on one hand, faith should be above reason, without any foundation. On the other hand, he says, we must attain the flavors of the Torah and the commandments. So, for me, it sounds like you've told and you've found belief at the same time.
M. Laitman: Okay, so faith, we cannot receive faith unless it is unconditional. Otherwise, it's not faith; otherwise, it's some view and some calculation, and you're doing some business here, you're trying to cut some deal. Faith means that I have no foundation. There is no foundation. I simply want to get rid of my calculation so that I'll get something. Otherwise, I cannot enter the spiritual world. This is the condition. The condition for entering spirituality is that you are with vessels that are pure, without any reception, only in bestowal. The quality of bestowal where I have no calculation for myself. So, how do you envision it?
Student: To me, it sounds easy, I must tell you.
M. Laitman: How, again?
Student: I'm saying that to me, it sounds easy.
M. Laitman: Easy?
Student: I mean, to understand that it is so. But there is a state where he says at the same time you must also be in, you've told and you've found belief, you need to feel all those things to receive them, if I understood correctly.
M. Laitman: if you try to obtain the quality of faith, as he says, then you go through all of these stages one by one, you get to know these daughters, these kinds of previous Malchuyot, plural of Malchut, which are the wealthy ones, the well-born ones, well-known, etc., until you reach a state where you don't want anything. You simply don't want anything. But specifically to get rid of all of, well, discernments, I don't know how to call it, all of these pedigrees. You don't want anything. I only want the Creator to exist, and I only point at that. And I do not exist. Myself, I do not exist. What is this I? That's it.
Student: So, for it to be perfect, you need to go through this entire process, and only then you can achieve that?
M. Laitman: Of course. Well, so it will take you 20 years. Why not? And that's considered living. Beyond that, you only have spiritual life.
Student: It's not a matter of where you need to divide your attention? One moment I'm like this, one moment I'm like that.
M. Laitman: Well, along the way, certainly. You cannot have scrutinies in one point but only by comparison. Between one place and another place, one quality and another quality.
Student: But the end is predefined, it's absolute above reason.
M. Laitman: There is a stage where I have to let go of my qualities, my calculations, and adhere to the Creator without any mind or intellect. And by that, I begin to become an embryo.
Student: Thank you.
M. Laitman: Well, we now have a greater possibility to...
Question (Petah Tikva Center): (41:47) When he writes that faith needs to be closed, with the holes and hollows, he says that the matter of closing refers to faith, which needs to remain sealed, on one hand, closed. On the other, he says that faith must be above reason. So, what is closed off and what is above reason?
M. Laitman: Above reason means that I have no calculation, I simply want this quality to dwell in me, that it will rule me, it will hold me to be in a state where it will determine for me all of my behavior, all of my thoughts, my desires. I want to feel in me a different engine. But now, my engine is where do I profit, where do I succeed, in what form can I behave so that I will have flavors, all kinds of forms. In short, everything is for my comfort, whichever way you twist it. And I want to have in me such an engine that will constantly turn me only towards the Creator. And as for myself, nothing. It is like a software, a different software that dresses in a person, the software or the program of bestowal. This is considered that the upper light is in him, and it determines a new outlook at life for him. And with this new outlook, he sees the upper world. We are truly in a state where we can not just talk about it but also demand that it will happen.
Question (Petah Tikva Center): (43:52) If this engine is clothed on me now, which moves me only in the direction of bestowal, where is the work then?
M. Laitman: To always demand this engine. Rather, what do you think, what work do you have besides asking of the Creator that He will aim you correctly, that by that you are like a baby who is carrying the grown-up into some direction. So, you need to choose the direction from all the different opportunities that the upper one is showing you. This way, that way, this way, you have to examine and make your desire as He is, like the grown-up, like the Creator, and drag Him there, meaning to raise MAN, to demand. Actually, all of the work is His, and all the discernments that He wants us to kind of go through along the way.
Student: And if that quality hasn't clothed on me yet, there's a demand, there's a need for a demand, the help of the Creator for it to clothe.
M. Laitman: Yes.
Student: So, from the description where it clothes, and it operates the person like a machine of bestowal...
M. Laitman: No, it's not like a machine, no. You constantly want, I mean, you don't let go. You don't simply leave the Creator, let, you know, give it to the Creator and say, now, you will guide me, and accompany, and everything. No. You are happy that He is giving you disruptions each time, and that each time you truly demand of Him. By what else can He pull you towards Him if not through problems, disappointments, fears, all kinds of scary things? This is how it is. It's always like that. Look at how much Kabbalists suffered, and what the Creator does to them. All those whom the Creator loves, He reproaches, it says. Right? And you even receive another invitation to court, another invitation to court, yes?
Student: Bless God.
M. Laitman: Exactly. Bless the Creator, yes.
Question (Petah Tikva Center): (46:17) What are the principles for working in the Ten that we need to derive from this article? Because I didn't understand a thing.
M. Laitman: That in the end, out of all of the Malchuyot, the kingships that we choose, seemingly these are ladies that invite us to get married with them, to connect with them. In the end, following all of the scrutinies, we reach a desire to receive that does not require anything besides Dvekut, adhesion. Meaning that one has only faith, and one wants to be founded, one wants to base his reception only on that. This is the condition for him to acquire Malchut, to receive in order to bestow. They are ugly to the will to receive. They are unimportant for the will to receive. What else does he say? Everything that he wrote about those. They are meager and poor and everything. However, specifically when he has nothing in his will to receive, then he can be entirely devoted to the Creator. Yes, he doesn't want anything. Let's say, an angel comes to you and he says, Do you agree to die? And you say, yes, yes. But I have one condition. That nothing remains for me in my will to receive. And I remain in one point, adhesion with the Creator. But not in the present point of the will to receive. But rather, I can't explain it. But this is how it is. This is a transition. Crossing of the barrier is specifically in that. But whether we understand it or not, it's unimportant. You are in that. You are in that. You just have to discover it more and more. Well, it's a nice essay, right? He explains the whole path to us.
Question (Petah Tikva Center): (48:49) You said that there is some connection between the 15th of Av and the 9th of Av. You said everything is connected. I don't quite see this relation. I can understand it with Yom Kippur, but with the 15th of Av?
M. Laitman: The 15th of Av explains to us which Malchut, which kingdom of heaven you choose ultimately, after all the troubles and shatterings that you go through. So, which kingdom of heaven you choose. When you choose Malchut Shamayim, the kingdom of heaven, wthen on the 15th of Av, I actually receive...
M. Laitman: Then, you are able to begin to hold on to the Kingdom of Heaven, on the 15th of Av, to choose the correct Malchut.
Student: So, from here on, we're going to get to the holidays, right?
M. Laitman: Forget about it. That's not important. You guys know how to connect all these things. Let's say it is so, but you'll always remain with questions and confusion with this. What is it for? The main thing is to grasp some part of the truth, which is real, and to hold on to that. All right? We have questions from Kiev.
Question (Kyiv): (50:41) You talked about the fact that we have to ask that the force of the Creator, the quality of bestowal will clothe in me and rule me. Now, in order to think about the friends and pray for them, it requires many efforts of me. I simply have to devote time and detach from everything and just give myself to that.
M. Laitman: Why? Why? Why? All these four young girls, you went through all of them. That's your group. That is where you will think, what will I get from it? Wealth, knowledge, some kind of pedigree? Nothing. When I see that I won't have nothing, well, I'll have nothing other than that through devotion to them, I achieve devotion to the Creator, and that will be my greatest asset. So, everything in my will to receive is ugly. There's nothing in that group. And so I see that I want to kill, burn everyone and everything, but this precisely is the form which, if I accept it as it is, the group, in this way, I come to the Creator. My will to receive for myself, well, I suffer, I don't see anything, we're not in that degree yet. And on the side of the will to bestow, which develops, and I understand a bit more of it, I see that precisely in this way I reach the Creator. And so, He puts us through all sorts of events, let's say. The main thing is that He is showing, where does He show? Not only in the group, also in the world, He shows you how much the world hates you when you engage in bestowal and how supportive it can be if you engage in reception. And the world becomes very, very precise, very harsh in so doing. Nobody respects you for engaging with the wisdom of Kabbalah, and everyone actually dislikes you if you engage in it. But if you stop doing that, if you change, immediately you'll have a nice, good life, and you'll go back to those three good girls, let's call them that, the first, second, and third. So, we need to guard ourselves very much, and this is mostly the work of the educator, which you are now trying to become. He shows his group the straight path, the straight path of truth, of true words for which there can be no concession. And what the Creator brings, He can bring whatever He brings. We talked about it. What's the condition for passing the Machsom, the barrier? I'm better off dead than alive, right? And then you see that it all fades away, it vanishes, and it is no longer there. All right?
Student: One more thing I wanted to ask about. When we're in this work, I have to invest great effort in order to bring myself to this point. That is, I have to ask for the friends, so there is an active action here. What you are talking about, the fact that in the end a force dresses in me, that controls me… To continue the friend's question, where is my work?
M. Laitman: After all of your efforts, I'm talking about the summary, the conclusion of all these efforts. Also, that girl, the first one, let's say, let's say the rich one, the beautiful one, beauty comes first, yes. So, beauty and later, until you come to the poor and meager one. So, beautiful, right? So, you see what attracts you to the wisdom of Kabbalah, what attracts you to the Creator. And you discover the reason for which you adhere to the wisdom of Kabbalah, the group, and the Creator. What you want to gain, what kind of kingdom, Malchut. And then, you discover that it's only because of beauty, or only because of the wealth, or only because of the pedigree, until you reach a state where all these things, they won't help you adhere to the Creator. But rather, it's only when you come to one who's so ugly, so foolish, so… how to put it, help me find the words, poor and meager. Right, he speaks, all right. So, I'm completely, I have no attraction towards her. Rather, to the contrary, in my vessels of reception, it cannot be that I will adhere to such values. It can't be. I'm not built in such a way to appreciate poverty and meagerness with my mind, and my qualities, and so on. But why do I choose it? Because that quality helps me begin to understand the Creator. In the place where you see His greatness, there you see His humility. And he writes that only there the Creator dwells, only there can the drop of unification be upon them. It's when you begin to recognize the greatness of poverty and meagerness, right? Poverty in the vessels of reception, and meagerness in mind and heart, right, in the mind. So, that's how it is. We need to envision these states and to see how close we can be to the truth. The Creator stands behind all these empty forms of Malchut. So, if one agrees to all these things, including I'm better off dead than alive, then he crosses the Machsom, the barrier.
Question (Petah Tikva Center): (58:14) Oh, there's something else. Baal HaSulam, in letter 19, he writes there, “Beauty is a lie. A woman is fruitful of the Creator. She shall be glorified.” Meaning, at the time of the preparation, beauty seems like the essence of the wholeness that he yearns for and longs for. However, at the time of the correction, “when the land will be filled with the glory of the Lord, then I will see an upside-down world, because only fear and longing are the essence of the wholeness that he yearns for.” And you feel that during the preparation, they were lying for themselves.
M. Laitman: While he still remains with those qualities, recognizing these qualities, it's not that he sees ugliness as beauty. He understands this is ugly, this is beautiful, but he’s in his own personal discernments. Meaning, it's one riding atop the other, like a sandwich. Rabash was very proficient with this, specifically. He understood it in depth. I would bring those brides from Jerusalem. They would accept those, and so he would say, Who are they agreeing to? But he saw that if he agrees, then fine. No, he was very proficient with these things, and also flavors, and so on. But with that, above that, there is no calculation. These are two things that we, as usual, we learn, which are opposite to each other. To come to a state where you respect poverty and meagerness, there’s nothing to them, they're ugly, there's nothing towards your will to receive. You need to know all of the opposite discernments in your will to receive, and for the purpose of faith and adhesion with the Creator, you choose the opposite. This is called to put one's self to death. All right.
Question (Petah Tikva Center): (01:00:49) But precisely, if the will to receive has these discernments, and it is qualified to diagnose what's beautiful, what's good, how can you choose to choose foolishness and meagerness?
M. Laitman: Importance, the importance of the Creator, the importance of the Creator. Let's say that I brought you a girl, let's say, in Bnei Baruch, you were a student of mine already, and let's say I brought you some nice bride, let's say. And I bring you one beautiful, and I tell her, go out, and then I bring you one who's ugly, and dirty, and dumb, stupid, but it's me bringing her to you. And then you need to work on your own egoistic qualities, and you must love her more than you love yourself. And to the extent that you respect and love me, we're talking about the love of the Lord, of course. That's one opposite the other. You need to do it, and you check, you look at the beauty of the first one and the wealth of the other one, what else do you have there? The pedigree of another, and you look at her, and what do you say? But mine is better than all of them. Why? Because it's the daughter of the Lord, the Kingdom of heaven.
Student: But it's not revealed to me that she's the daughter of the Lord. If it was revealed to my will to receive, then I would have an incentive, or I'd be bribed.
M. Laitman: If your will to receive rejects her, this is proof that it comes from the Creator, yes? All right, so more or less, you understand it.
Question (Petah Tikva Center): (01:03:13) I didn't precisely understand what all these problems, all these difficulties, all these troubles, what do they help? How do they help my choice? All those troubles and problems. How do they help you choose all these troubles, all these contradictions?
M. Laitman: The troubles, no, not hairs, the troubles, right?
Student: Yes.
M. Laitman: The troubles help me greatly.
Student: What do you mean?
M. Laitman: Ask your friend, that's what I told him, right? If not for the troubles, then how would I overcome? What would I have to overcome? What would I attribute to the Creator? What would I understand comes to me from an upper force, which I need to primarily, first of all, accept there is None Else Besides Him, and to understand this hatred towards me, this attitude of the world. In such ways, the Creator helps me abstain from the world, to choose the true Kingdom of Heaven by so doing. By that, He grows the person, cultivates the person. Anyone who the Lord loves, he reproaches. How else to put it in words everyone understands? If the Creator loves a person, he sends him troubles, yes. So, that precisely through these troubles he helps him abstain from this world, to grow apart from it, and to adhere more to the Creator. The same way we frighten little children so they don't run off too far but rather that they remain close to us. All the problems, the troubles come to people. We're talking not just about common problems and troubles, commonplace things. Those come to people with special souls, with a special soul, a high one. Men and women both. I see it in life. Yes.
Question (Petah Tikva Center): (01:05:41) it may sound cynical, but why don't we just say suffer in order to bestow? Why don't we say receive in order to bestow?
M. Laitman: No, you cannot suffer in order to bestow.
Student: Why?
M. Laitman: Because you're not ready for it. There are such righteous ones who suffer and enjoy the suffering, but it's not suffering. It's not suffering, it's Klipa.
Student: Exactly, that's my question. So, what we talk about now is that…
M. Laitman: Only to the extent you're attached, adhered to the Creator through the group, only to that extent you can achieve a state where you truly get rid of yourself and you cross the barrier.
Student: Why can't it be that a person receives good things? He'll receive, he'll enjoy it, bless over it, and he'll know that it comes from the Creator.
M. Laitman: Go ahead, you're welcome. You have the whole world doing that, the whole world. Jews, Christians, Muslims, Indians, Chinese people, all faiths and creeds, what do they say? Receive good things from the Creator, say thanks to Him, and He'll give you even more. So yes, I'm willing to do that. I'm willing. Tell me how to thank Him, how to approach Him, how to tell Him, so He helps us in our business, and all sorts of things. Yes, for sure. We will pray all day long. If I feel that I receive a payment for doing it, yes, of course, it depends on the teaching you get as a child.
Student: So, in the final state called reception in order to bestow, what does he receive?
M. Laitman: Reception, or Kabbalah, begins from the state where you have nothing. Only on top of all the qualities that are revealed, and then all of the qualities in the Taryag, the 613 desires in your soul, they're revealed, and then you need to adhere to the Creator, to ascribe it all to the Creator, nothing to yourself. And then it's called that you acquire Katnut, smallness, and later it's to receive in order to bestow, meaning that you turn these vessels of reception to in order to bestow, which is already beyond nature. So, your calculation is very good, very nice. You make a deal with the Creator. You give me, I give you. Everything will be good. That is the popular form of religion that's saying. I don't disqualify that, God forbid, because we understand that our method is only for a selected few. Well, not for a selected few, a few hundreds, thousands who need to be a people, not a people, the head of the people, the spiritual head of the people, the guide. And all the rest, they're incapable of it. In the system of Adam HaRishon, there aren't many souls, individual souls which need to connect together and to become the head, the microchip, microprocessor, let's say, where you have all of the processing going on, the decision making, the functioning of the whole head, and this head then governs the whole body, the whole of reality, the whole of humanity, rather. There, it's really almost nothing. Where? Nothing. If you peruse some of the studies of those who study the brain, you'll see what they speak of these days. It's very interesting. They say that the brain doesn't work in the way we think. It receives knowledge from outside, from something that is external, outside of us. You can read this from great, renowned scientists who are very materialistic, they're not just floating in the clouds. I know from St. Petersburg, when I was back then… I was I was affiliated with the Institute of Brain Research. What is it called? What is she called? Bekhtereva? She was even at my wedding. Perhaps I even have pictures, photos from there. So, she's now very well known. She tells everyone. She's the head of the Institute. She tells, she said, she speaks of it openly, and everyone says the same thing, that there's nothing in the brain. The brain is like your cell phone. It, it catches some wave and processes it. And also it sends back what you think, which what needs to be uploaded. You don't think, it uploads by itself, but the brain has nothing in it, nothing to it. It receives its governance from an external source. And that's what all of the brain researchers say. You know, it's very simple. They simply cut off 90%, 99% of your brain, not you personally, God forbid, and it all, you, it keeps working. So what's the problem? There are people who, it's known to us from life, right? How could it be? Because that's how it is. Some parts of the brain can replace other parts of it, but in function, but nothing actually is done in the brain. It only processes that data. So, that's how we're built.
Reader: Yes, we are going to move now to a study between friends, but before that, we'll sing a song together.
Song: (01:12:43) Come on people, gather round, let's find a higher place.hich is such that there is nothing left for me, everything is ruined, the first, the second temple. I have nothing. Nothing. And then I come to the 15th of Av. Tu B’Av in Hebrew. Then, I can establish my regard for the Creator only on the basis of the quality of bestowal. Therefore, the 15th of Av is the greatest day.
Student: So, the connection is actually that he discovered the ruin on the 9th of Av, and