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

Daily Morning Lesson: February 2, 2026

Part 1: Recorded Lesson for Tu B'Shavat from 2003

Rabash. 883. For Man Is the Tree of the Field - 1

Original lesson date: 15/09/2003

Reader: Dear friends, in the first part of the lesson, we will learn a special lesson for Tu B'Shavat from 2003. It's based on the article “For Man Is the Tree of the Field - 1”, which can be found in the third volume of Rabash writings. We'll read it together in the Ten, Tens that finish beforehand are invited to start a workshop on the main topics and points in the article.

Reader: Rabash. 883. For Man Is the Tree of the Field - 1

Reading: (01:20) Rabbi Yochanan said, “Why is it written, ‘For man is the tree of the field’ (Deuteronomy 21)? Is man the tree of the field? Rather, it is because it is written, ‘For you will eat from it and you will not cut it down,’ and it is written ‘This you shall destroy and cut down.’ How so? If he is a decent wise disciple, you will eat from it and you will not cut it down. If not, this you shall destroy and cut down” (Taanit 7a).

We should ask what is the connection between a decent wise disciple and a tree that is for eating, and a wise disciple and a tree that is not for eating, since the verse says, “You shall not destroy its trees by swinging an axe against it, for you may eat from it. …Only a tree that you know is not a tree for eating you shall destroy and cut down.”

The Zohar says, “Another God is sterile and does not bear fruit” (see the “Introduction of The Book of Zohar,” Item 23), and these are its words: Hence, those who fail and walk in the ways of ABYA of Tuma’a [impurity], their source dries up and they have no blessing of spiritual fruits. They wither away until they become completely blocked. The opposite is true for those who adhere to Kedusha [holiness]. Their work is blessed “as a tree planted by the streams of water, whose fruit ripens in its time and whose leaf will not wither, and all that he does will succeed” (Psalms 1).

By this we can understand the connection between a decent wise disciple and a fruit tree, of which the verse says, “You will eat from it and you will not cut it down.” The fruit bearing tree is a sign of Kedusha, and one that does not bear fruit is a sign of Tuma’a and is called an “indecent wise disciple.”

We also find, “These are the generations of Noah. This is as it is written, ‘the fruit of a righteous, a tree of life.’ What are the fruits of a righteous? Mitzvot [commandments] and good deeds” (Midrash Rabbah, Noah). By this we can interpret that if he is a decent wise disciple, meaning bears fruit, and he has Mitzvot and good deeds, you shall eat it. If not, “This you shall destroy and cut down.”

Before these words, the Gemara brings the following words: “Tania, Rabbi Bena’a says, ‘Anyone who engages in Torah Lishma [for Her sake], his Torah becomes a potion of life to him, as was said, ‘It is a tree of life for they who hold it.’ It is said, ‘It shall be healing to your navel,’ and it is said, ‘For he who finds me finds life,’ and anyone who engages in Torah Lo Lishma [not for Her sake], his Torah becomes a potion of death to him, as was said, ‘My lesson will behead like a torrent,’ and beheading means killing, as was said, ‘and they beheaded it there by the stream.’” We should understand the proximity of the words to one another.

We should interpret that Rabbi Yochanan does not refer specifically to one who learns with a wise disciple, that he should see if the wise disciple is decent. Rather, this pertains to the disciple himself, in what way he is learning.

In other words, if he learns Torah but sees that the texts he is learning will not lead him to be able to eat fruits from this learning, meaning fruits of Mitzvot and good deeds, “This you shall destroy and from it you shall not eat.” Rather, he should see that he learns Torah so that this Torah gives him strength and power to perform Mitzvot and good deeds, as this is called “fruits,” and specifically from this you shall eat.

In this manner, we can interpret what our sages said about the verse, “The eyes of the Lord your God are on it,” sometimes favorably, sometimes unfavorably.

Sometimes unfavorably, how so? When Israel were complete wicked in the beginning of the year, they were allotted few rains, but in the end they repented. It is impossible to add, since the sentence has already been given, but the Creator brings them down on time on the soil that needs them (and RASHI interpreted, “On the soil that needs them: on the fields and on the vineyards and on the gardens”), everything is according to the soil.

Sometimes unfavorably, how so? Israel were complete righteous in the beginning of the year and were sentenced many rains, but in the end they went astray. It is impossible to lessen, since the sentence has already been given, but the Creator brings them down not in their time on a soil that does not need them (and RASHI interpreted, “On a land that does not need them, in forests and in deserts”) (Rosh Hashanah 17b).

Rains means water, and there is no water but Torah. Our sages said, “The reward for a Mitzva, Mitzva” (Avot, Chapter 4). That is, in the beginning of the year, a person is judged according to his actions, and he is sentenced how much Torah he will learn at this time.

Hence, if his actions in the beginning of the year were righteous, he is allotted much rain. Afterward, they reverted from their way, meaning he sinned, and then he is considered wicked. “To the wicked, God said, ‘Why do you need the book of My laws?’” At that time, He gives him the rains that were allotted.

For example, he was allotted to learn eight hours a day, so He lets him learn these eight hours, but where they are not needed, meaning in forests and deserts, namely places where there can be no fruits.

In other words, he is made to learn things that will yield him no fruits, which are Mitzvot and good deeds. On the contrary, the learning becomes a potion of death to him, as our sages said, “He who learns Lo Lishma,” etc.

But if he were wicked in the beginning of the year and was allotted few rains, meaning to learn only two hours a day, if he repents, he is given that little Torah in a place where it can yield fruit, which is called “vineyards and fields and gardens,” meaning that the Torah will bear fruits, which are called Mitzvot and good deeds.

Reader: We are going to now enter a lesson with Rav, from 15th of September, 2003.

M. Laitman: (10:47) We read the article “For Man Is the Tree of the Field.” We are in a reality, this reality, from which we need to grow. We don't choose how to be born, whom to be born, with which qualities to be born. We don't choose the environment and how it will influence us, in what form. Meaning, in the framework of this world, we cannot change anything about our fate. Hence, a person who lives in the framework of this world and lives his beastly life - called, they are all like beasts - he has no free choice, so he has no reward and punishment. There is no action that he can determine on his own, therefore, it is not about him, that we say on Rosh HaShana, beginning of the year. Beginning of the year applies to the one who wants to be a Jew, Yehudi, meaning the one who wants to reach unity, Yehud, with the Creator. And he feels that he has a point in the heart, and it belongs to the spiritual lane. It's already a desire, already defined from above, and there's nothing to change about it. This point has everything it needs, also its degrees of development, but what it lacks is the environment, the society. Because the Creator is concealed, meaning the spiritual world is concealed, which is the same. And a person has to build the environment for the point in the heart, by which it will develop, meaning on the corporeal level, man's desires, qualities are given in advance, also the environment is given in advance. On the spiritual plane, the soul, the beginning of the soul, the point in the heart is given to him, but the external environment is not given. And this specific parameter is in the hands of a person. The way it will build it relative to the point in the heart, that's how he'll advance, and he has reward and punishment for how he's using it. Either he's using it correctly, then all the forces that come to him, predetermined forces, allotted in advance, they will influence the development of this point, and then he will develop and grow in spirituality and enter the correct path, and each and every step he takes will be extremely beneficial in the study and dissemination, all the actions. He will do in what? On the condition that he invests everything he's got in building the correct environment for the point in the heart. If he's not engaged precisely in building this environment but instead in, let's say, study, perhaps studying the right books but, as the Rabash writes, he studies eight hours a day instead of two hours. It won't do him any good. It's like inviting, summoning plenty of rain but in the desert instead of summoning a little bit of rain in a field that needs it or a garden, an orchard, a place where he needs the fruit, where too much rain can actually be harmful. Everything has to be the right amount, the right measure according to the place and the quantity that's needed. Hence, a person shouldn't check how many hours they allot for him from above to study, the kind of difficult life you may have, all kinds of problems - a family, money, health - the Creator allots to each and every one exactly what he needs in the most optimal, most beneficial way. Rather a person under this framework that receives this allotment has to arrange the correct orders - the way he arranges all his resources, all the forces, all the hours, the forces of awakening, friends who are ready to serve him, and so on and so forth. But if he does it correctly toward the goal then certainly he will advance in the most beneficial way. And that's the calculation a person has to make in the beginning of the year. He crowns the Creator as a King; everything he needs, and he needs nothing more, and he blesses Him for that, and he is crowning Him as the goal he wishes to reach. And then certainly when he starts the year he knows that throughout the rest of the year with the exception of the Rosh [the head] - the head, means that everything is allotted except for his work that he will do throughout the year - then certainly he will reach the goal. And if he doesn't do it, even if he had all the right parameters the beginning of the year, he misses this cycle called “year.” That's about the article.

Question (Petah Tikva Center): (18:20) How does a person know that the environment he builds is a correct environment?

M. Laitman: How does a person know that he's building the right environment? He doesn't know anything. That's the work he has to do. He has to get confused, and scrutinize, and investigate, and again confuse some more and understand a little something, and turn to the books and to the teacher and to the friends. That's how it is. By that he scrutinizes. He gets to gradually know the system called the providence and governance of the Creator over him. And as he gets to know it then he certainly begins to use it according to his decisions. This is the meaning that he's starting to lead the world, govern the world. The soul means a world. Each and every state of the soul is called a world. Malchut is called a world, right? Olam. Who is Malchut? The sum-total of all the souls.

Student: Is there some kind of test along the way?

M. Laitman: A test along the way - each and every moment. What can you do without criticism? Where did you see a work, any work, where you don't also criticize and analyze parallel to the work? Where did you see that you can succeed without it? It has to be in parallel. It's like a state or country that exists as a force that executes, right? Legislator?

Student: Legislator, executor?

M. Laitman: Legislator, yes. What is legislative? He has to see. The legislative system has to see if it's correct or incorrect, how they execute. But are they executing correctly, the correct laws, or they change the laws, they change a system that executes the laws? Each time has to be very flexible. Without criticism on all levels - in thought, in decision, in preparation for the action and the deed itself, and the outcome of the deed or the action that you criticize - and again, you repeat the entire circle. So if a person forgets about criticism, then that's it, he stops being a human person. He doesn't have a feeling where he's pouring the water that he was given into the year. Water means the quality of Bina, the upper force by which you correct yourself. So you just pour it out for nothing. And this is allotted precisely, meaning, they are giving you now all the possibilities to reach the end of correction, let's say, in this moment, the beginning of your year. That's how a person should say, in a moment - it doesn't matter, it could be the middle of a winter or summer. We'll learn later what are the four beginnings of the year, the four starts of the year. But you have to say that's how it is: now is my new year, the beginning of my year. What does it mean? I have all the forces, all the parameters, everything I have inside, including the ability to criticize and to change and to decide and to do. All the systems I have now, and all the sources of forces and capabilities - everything is in me now in order to reach the end of correction. To do a certain number of actions, and this number of actions are also allotted inside, and it's inside of me. I only need to arrange this system, and this is my free choice. You can say, "Alright, but if I have everything inside, then what am I, who am I?" You take all these parameters and arrange them correctly. That's it. If you arrange them correctly, it means that you resemble the Creator. You learned this system of governance and providence from Him, both the criticism and the execution. And this means that you are similar to Him. You adhere to Him. “From Your actions we should know You.”

Question (Petah Tikva Center): (23:38) According to what do I arrange it?

M. Laitman: According to what do you arrange it? That is the question. How can a person know how to arrange these things? Right. Yes - water, trees, it's got grain in the field. What to do with all those things? You wish to reach the corrected state, precisely, according to the greatest plan, the way He would do it. And you want to get back to it, and you don't care how it would happen to you, as long as it resembles Him. So you have to demand guidance from Him. You have to demand examples, and then He will give it to you on the condition that you don't demand some compensation before you've started, right? Rather you demand to know how to work. So, on the condition that the demand is for correction, this is called raising MAN, then certainly from above you receive an example of how to do it, the inventory of forces, everything. You receive from above a true method, a plan for how to carry out each and everything down to the smallest detail. A person certainly cannot find it by himself. By himself he can only arrange his environment, so it would arrange for him the correct plea. This plea will be precisely for the sake of correction. If it will be like that, then everything will be fine. Meaning, through the environment we arrange our plea, our demand to the Creator to give us an example. That we're incapable, that we're confused, we cannot resist our nature with love your friend as yourself. To love the friends, we're unable to do it. If we ask, we receive. The only action which is free, and it's on us. Accordingly, on that we have only reward and punishment. Either we can receive the forces at the right time, the right place, and a person grows in the right direction. Or, if he made a mistake, the forces are not spread, distributed correctly according to the places they need to be in, in order to reach a result, a fruit; and he misses.

Question (Petah Tikva Center): (27:18) Is the mistake that he doesn't appeal and ask for correction?

M. Laitman: The mistake is that he doesn't arrange himself to reach the correct request from the Creator to give him a plan of correction. A person typically turns to the Creator when he wants fulfillments rather than corrections. How can we turn to the Creator with a request for corrections? That I will want to reach love, yes? Love of others, meaning qualities of bestowal.

Question (Petah Tikva Center): (28:11) How do we use the rule of love thy friend as thyself to support the choice of the environment?

M. Laitman: How do we use the rule of love thy friend as yourself in choosing the environment? That's what he writes about free choice in the article “Freedom.” A person has to find the environment so it would be precisely corresponding to the deficiency he wants to have. You see in this life, in our life, society determines for us what to do. Because we have certain desires for pleasure, the society come to us and say, you should buy Coca-Cola, you will enjoy. I don't know what Coca-Cola is but I wish to enjoy, feel pleasure. And then according to what they tell me I go and I buy Coca-Cola. They tell me there's a source from which pleasure will come. So I buy a bottle and in this bottle there is so many ounces of pleasure. With us, it's a problem. I need to build a society which will meet my expectations. Which ones? If I want the spiritual world, just like that, something exalted like that, the society will say, you should desire spirituality. It's true, it will stimulate me to constantly think about spirituality, and I will study, as he says here, eight hours a day, but my request will be in order to receive. Like, I wish to have spirituality. Give me spirituality. This claim is made by the receiver. This claim is not answered from above. Meaning, you also have that in the middle, in the middle of the road that is, we have that as well. But the claim, the demand that is answered from above, that's a demand for forces of bestowal. So I need a society that will honor, respect this deficiency as the greatest, the most exalted, and to bestow it to me, influence me, that even though I don't know it, I don't have that desire inside, the society will start to brainwash me that this is an important thing, and that I miss it, I miss it. So I will simply receive from them the fact that there is such a thing called bestowal, something that's outside of me. The spirituality is not about grasping another universe, something bigger. This one is big enough, right? Rather that there's something above my nature, and I should demand it. I mean, you see, this is not Lishma, Lo Lishma. I begin to learn from the books, where it's written seemingly about spirituality. I don't know, seemingly. And through these books, I wish to discover what it is, and that from this, I will feel good. I receive this desire from society. And accordingly, the surrounding light shines on me, and it's changing me. Meaning, there are some things here that I have to arrange that are not found on the level of this world, the way we normally behave with society, rather, on the spiritual plane. I have to acquire a different attitude between myself and society. Meaning, the society has to awaken in me to things that don't exist in me, in order to bestow, to tell me that it's spirituality that I need to be searching for. It awakened me by saying that spirituality is something I must have, I should have, I need to turn and look for it in the books. Otherwise, what's the connection between the books and spirituality? I simply want what's written in the book. Meaning, it's knowledge. I will think that through that, I could enter. Meaning, I need the exact direction, where it's not through the knowledge in the book that I enter spirituality, but instead, the force that is in the book, which brings me into spirituality. Gradually, society has to show me what to relate to precisely during the study. And then it happens the way he writes in an article, that I studied maybe two hours a day, not eight hours a day, but I come to the right result. Which force do you want to get from it such that will influence you? That's right, let's put it more correctly. And this point is a decisive point, and it's the point of choice.

Question (Petah Tikva Center): (34:55) And these qualities of bestowal, I should ask for them to be revealed kind of like through the society, between the friends?

M. Laitman: The qualities cannot be revealed among the friends and from society, no. The qualities, no. The society can only arrange you with a correct plea, more or less, relative to the demand during the study. And then, during the study, through the force of the surrounding light, you acquire a certain attitude toward the light. The light that builds in you a certain understanding of bestowal, the kind of which you do not possess from the beginning. The light can do that; the society cannot do it. Society does not contain spiritual forces. It's like you. That's how, that's what it says, love your friend as yourself, your friend. That's it, you have to treat them as great. But in truth, it's you who relate to them in order to humiliate your ego, your desire, in order to receive an impression from them. But also in them, there's no more than an impression of spirituality, it's not spirituality itself. It turns out that the corrections are certainly done by the surrounding light, the force you acquire from the book. But to approach the book correctly, that's something you can only receive from the society. And later you see that both the society, the book and the Creator are actually the same quality, the same concept that is outside of you. And now, seemingly, a book, author, story, right, it divides before you in such a way since you don't have a complete attitude toward the Creator. So, He divided these three sources Himself because He constitutes Himself and is revealed toward you through such forms of surrounding light of the book and the society. And you also have a teacher.

Question (Petah Tikva Center): (37:54) So, what is it actually to arrange this movement, this society, to arrange the conditions? What is this arrangement?

M. Laitman: This arrangement of the society relative to me, means that through the friends I wish to correctly approach the study, extract from it a maximum benefit from the surrounding light, and for it to change me according to the Creator.

Question (Petah Tikva Center): (38:30) Does there need to be an agreement between the friends?

M. Laitman: Those are already details. Of course, there are many details in how to arrange society, but in a complete system, an entire system for how to arrange the society. All in all, this action is called love. Why isn't it called control, command, maybe an agreement? Why is it called love? It's the least tangible thing. Something that I can hold on to, that can determine something about it - to choose the society, so I would love it. I don't feel that I approach fateful things, where by love I can so, it's a certainty and such precision, change them and aim them to influence me, right? Love is seemingly a soft force, something that's not designed for correctly managing my fate, my life. It's because we don't know that I need nothing to manage except for my attitude, and to precisely manage my attitude, this is called love. This is very different from the love that we know in this world, between people, and love on the human level, on the beastly level, between people, between parents and children, it's something completely different. And it's therefore not felt, and it appears, the Kabbalist has appeared, he's sitting in some corner with love towards humanity. This is concealed, just like the Creator is concealed towards humanity. These qualities are spiritual qualities already, that can be seen or grasped according to the equivalence of form with them. Every phenomenon in the corporeal or spiritual nature, which we grasp only within the receiver of that quality, so to the extent in which he has equivalence of form with what is in the environment, then he feels it. And if he has no connection with the phenomena, in which he, inside there's no part of him or part of it, then he cannot grasp it, cannot perceive it. Hence we do not perceive the way he relates or the forces that are in something that is higher than this world. And to understand what is, the Creator loves in absolute love, and the Kabbalist also loves the world. Where do you see this? What is he doing for the sake of bestowal? Baal HaSulam actually writes that a person needs to work maybe even ten, twenty hours a day, and to spread his earnings and his assets to the whole world. But this is a very extreme example. We actually haven't seen these things ever. Even the Kabbalists that were back then, during the times of the Temple, did The ARI do so? They would write that about him, no? No? The rest of the Kabbalists also, not. It's kind of like the example as a means, but this is not the expression of love on the spiritual plane. Because there's a great difference in this expression between what's in this world and spirituality. In this world, if you start expressing love in the manner that you understand it, in giving constantly, by that you're just killing a person, you're spoiling him. Maybe even bringing him shame, which also…We don't know what this sentence of love is.

Question (Petah Tikva Center): (44:00) So, the system to arrange society, the conditions, the system is round. What are its basic components, which are the foundation without which you cannot advance, you cannot even start? What are the laws of this arrangement? How does it begin to be built? What is the foundation of that?

M. Laitman: From what to start building the correct society around me? What do I need to start from? More or less define what the goal is. In accordance with where I am now and where I want to go to, accordingly, I need the environment, the forces I want to receive from them, support, understanding. I want them to take me there, for the society to change according to how I need to change. What does it mean to reach from one spiritual point to another spiritual point? It means to change myself from these qualities to those qualities. How can I do this? By the surrounding light, the forces from above, the force of the Creator. But how do I arrange this appeal to the Creator to perform this correction upon me? Where is my prayer, my request? This request I can build in me only from the environment since the environment must bestow upon me the record called the MAN, that it's bad for me in this current state because of my qualities in relation to spirituality right now. And if it would be good, it would be good if I were in those qualities and other spiritual qualities that I want to reach. If I were to receive an impression as such from the society, that's called the impression of recognition of evil in my current state, up to the recognition of the Creator in the next state that when I reach to Him, closer to Him is called in more bestowal. And if I begin to ask such an impression from the environment and begin to ask, then it's already a request that is more or less arranged correctly. That's when I start working on my raising of MAN, which could be that now for the first claim it's not correct, I'm still thinking for my own benefit, but I already begin to work on it such that it is being shown to me how, to what extent my request is still egoistic, and I improve it once more by the society until I reach something to such a request. And although it's a request Lo Lishma, also for my own benefit, but there's already something in it that's also for the benefit of the Creator. And by the labor I've done in drawing sufficient surrounding light, there is in me a certain involvement of in order to bestow. Certainly it doesn't come from me yet, but because the surrounding light influenced me, I have a little of it. This is considered that from the form of Lo Lishma, I can reach Lishma. And that's how it is. If I reach such a request, even if it's Lo Lishma, but I already jump to Lishma, I cross the barrier, exit Egypt. Meaning, certainly we see here that in all these actions, the surrounding light operates. But to ask each time to appeal to the surrounding light and to check myself each time, where am I in relation to the correct request towards acquiring the quality in order to bestow and not for me to just want spirituality - this only the society can do. I myself will always, even subconsciously, justify myself and will only just want to receive good fruit. Be it spirituality or corporality, it doesn't matter, but I will want it for my own pleasure. I have no way to criticize myself and arrange the prayer, the request, in the right way. I will always spin it such that eventually, my will to receive will be the only one enjoying. And there won't be any, even drop of desire to bestow on them. Only the society, this foreign force that does not depend on me, can each time enter in me that part of strangeness, something that's strange to me, foreign to me, that in order to bestow, a claim for me to have the force in order to bestow - only the society can.

Question (Petah Tikva Center): (50:32) What is the correct form of love of friends? How is it different? You said there's no example in this world. We don't know yet how to...

M. Laitman: There's no example in this world to our love of friends in that I choose, to begin with, the society because I want to advance to something that is beyond this world. What is beyond this world? Meaning, beyond my qualities and desires, and what appears to me, whatsoever. I want to advance and to change to something that I don't want to change to. And I need the forces for this that are not in me, in my desire. I only have knowledge about me having to have it. I have to reach this, let's say. I must reach bestowal. I don't know what it is, but I hate it 100%. So, I need to choose a society that can help me do it. As much as this thing appears scary, and how it appears to be unnatural. And to the extent in which I do it, and I'm afraid it will happen. Maybe I don't admit so much that it's like that, but it's so. Where I begin to see the truth somewhat, it's truly... It's probably something that we need, but just another moment, it just won't be. It's something that this feeling is like that. And even coming close to this, if a person truly starts to depict what this is, it's not very difficult - it's impossible. That's why if I had to perform upon myself this campaign, I wouldn't be able to. I would reject it. Meaning, I would say, yes, yes, but no, no, no, no, no. You know? It's like something that, it's like a child. Yes, I agree with you, but don't do. Therefore, the Creator divided Adam HaRishon into many separated parts, seemingly. And upon these separated parts, I can perform this seemingly, because it doesn't belong to me. Meaning, it's concealed from me that they are mine. And upon them, I can kind of execute “love your friend as yourself.” Meaning, I can kind of obligate them to have that quality of “love your friend as yourself,” and for them to obligate me in return for me to respect this principle so much so that I will seek it during the lesson, during the study. And then the light will arrange it for me. This means, we see the three factors that are here: Rav, group, books, which need to bring me to the light that already corrects me, these are things that must be around me like this. Otherwise, I will never want to ask from the light the force of correction to correct me. Rather, only by being impressed from all of these, I begin to also have this small request in me to maybe also a little change, to change a little. And this request, he says in the introduction to TES, that it needs to be even very small - it's not important - but where it's there already, in this egoistic request altogether, this is already a request for spirituality, seemingly, out of corporeality, out of the ego, our ego. And upon it, there's already an answer from above. According to this, a person is taken from "in order to receive," taken out of it. Otherwise, if we were... but we need to see the system, and then to see that these factors that are arranged at our use is... they cause, they're committed, they're obligated. These are necessary factors which I must, with wisdom and knowledge to use all three. And then I reach the correct claim for the surrounding light.

Question (Petah Tikva Center): (56:33) You see, even in this world, the examples of love - it's not so difficult to convince myself to love someone, like in the example in the summary. How is the love that we should have different?

M. Laitman: In our world, we can take a group of people, you say, and you can do with them all kinds of psychological exercises for them to be devoted one to the other till death, where they would not be able to separate. They'd rather die than separate. That's how work is done on groups of people, like the group in the submarine, or groups that go to certain campaigns, that when they're in action, when they're together, none thinks about himself but rather only about the group. And they can't imagine to themselves life outside of the group. So much so, like we had the example in the submarine, where the part could be saved and part not. And the part that can be saved, as if came out of the submarine; so that the other part of their friends is not coming out, they preferred to return and to die together, because they couldn't imagine themselves the ability of living apart in a separated manner. Meaning, on the corporeal level, we see that all the spiritual roots are in the corporeal branches, and they are sustained 100%. And there's no problem, no problem with that. And that's only the human force, because in animals and beasts, there is no such thing. Also in the human forces, the fact that a mother gives her life for her child, in beasts there's no such thing. In beasts, if there's a mother and a child, and there's danger, let's say a predator comes, the mother will leave her small one and escape. It's only on the level of humanity and human level do we have this addition. Now, this tells us that we do have all the results of branches from the spiritual roots. But we need to reach the roots. In the roots, it is in a way that you cannot in a direct manner from your ego reach there. You need to build yourself there from zero in such a way. What is to build yourself in zero? You have to arrange the requests to be like that. The forces are not demanded of you to perform, but the plan how to do this is also not on you, but the desire to enter such a state, to acquire it so it will be your nature. So, somehow, in some way, you must collect it or, I don't know how to say, define it. And that's the problem, that if you were told, according to the example of the submarine to build an example in your society, then you would build. You would take even experts, psychologists like they do there, and you would build to have all the conditions, all the possibilities. But to execute this on the corporeal plane, you don't have the ability. Only because of one component, where on the corporeal plane there, you operate from your nature. It's not contradicted to nature. It's not contradicted. You see that people who are not spiritual are performing this, are doing it. Also, mother towards a child, and also just people that were strangers to one another, after some exercise they did between them, arranged for them such relations that they are not capable of thinking of life that is not mutual, not together. So, to rise from the branches to the roots, this attitude of love of friends is our request, that should be. Not the execution, but the request. That is, the execution is certainly not on us. But to ask for that which we are trying to do on the corporeal plane, for it to rise to the spiritual plane, will raise this degree, whereas this degree is called the intention in order to bestow, that I want to add to our relations. It inverts this whole matter to unrealistic. Because then, love is really not the love of this world, and friendship is not the friendship of this world, and I have no appeal for myself, so I immediately lose the entire access, the approach, the whole grip to the connection.

Question (Petah Tikva Center): (01:03:01) Why should I ask for this love?

M. Laitman: Well, now you're going from the end to the beginning. Why do I ask for the love? So don't ask.

Student: Of course, I need to.

M. Laitman: Why is it clear to you that you need? I'm telling you why.

Student: So, these are the conditions for…

M. Laitman: I'm saying you need to say that.

Student: No, so…

M. Laitman: So what?

Student: So why do I come to me saying it?

M. Laitman: Oh, next? So don't say.

Student: That's what we're doing for now, we don't say it.

M. Laitman: What for do you need to say? No. Well? What's bad for you this way?

Student: No, we don't come to anything.

M. Laitman: Oh, so it's bad for you. Only what's bad for you, you still don't connect with this question, with the force of in order to bestow, that we need to acquire.

Student: Why do I have to bestow?

M. Laitman: You see that in order to bestow can bring you a solution to all your problems, which is at least called Lo Lishma.

Student: So, when do we reach such a request?

M. Laitman: When the society will show you that it's so. That the society can tell you that by exiting self-love we benefit something great. We're still earning or gaining.

Student: Why the group will show me that?

M. Laitman: Having a society show this to me, the society can show this to you because even if it's not the truth, it can bestow on you as if it's the truth. Just like all the things that we have in the society. In our society, we have so many stigmas, so many agreements, so many things that we accept as a law that is kind of a given. Why? Because it's accepted that it's so. Go and check, and you'll see that there's nothing real in them.

Student: So, when is this rule beginning to be accepted, agreed upon by everyone?

M. Laitman: Why do we need to take on this rule?

Student: No, why don't we take it?

M. Laitman: Because we don’t need, think.

Student: So, when does this game, begin to be one of the same? When do we truly feel the need?

M. Laitman: We feel the need when we see that certainly without this concept we can’t succeed. Well, I’ll spin around that same point, the point of necessity.

Student: So there has to be a social necessity?

M. Laitman: Personal. Personal necessity that I'm not reaching anything.

Student: There has to be a necessity between several friends, a necessity for each one to his own thing. How come necessity doesn’t add up and become something mutual?

M. Laitman: For the time being, no one is implementing their free choice... No one. If one would implement his free choice, then he certainly would claim from himself and from the society to enter into such relations that the society will implement or make the work upon his point in the heart.

Question (Petah Tikva Center): (01:07:36) Why don’t we realize the free choice?

M. Laitman: Because there is no necessity. So, we don’t implement this claim. It’s written that I need to arrange the society so it will influence me because I have a desire the Creator gave me for spirituality. The society needs to help me, yes, and this desire to bring to the correct form. I need to arrange the society. I need to, it’s not that they need to. It’s that I have to bestow upon them, want to arrange them. When I demand, request, then I receive a response. You could ask, “What, I am bestowing upon them, and they are not doing anything in return in a work.” Or you can seek another society where they will hear you, or you will truly bestow upon them in such a way that they will hear you. One of the two. Upon you now, for the time being, is to do something, not upon them.

Question (Petah Tikva Center): (01:09:01) The first stage of the effort it’s up to me to look for the correct ways to influence them, right? To influence them?

M. Laitman: You guys are studying from the end, and not from the…at least from the middle, and not from the beginning. I need to seek a society in order to bestow to it. I am really, in me needing it. Tell me, well did you see someone, a person that goes through the street looking for some poor person in order to give to him? If yes, then probably that person is sick or he has some kind of sick relative so he wants to give them charity because he believes it will help them, to whoever is sick. I am acquainted with this. They come to me and they say where do you have a box where you can put charity there? That’s it. Wonderful, you put that box there, thanks God, something good will happen to him. Only in such a way you see a person who is searching for someone to give to, that’s called bestow. Not with us. but if we want in some other way to relate to this concept to bestow then well we will learn something.

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי١١ سبتمبر ٢٠٢١(צהריים)חלק 1 הרב"ש. החסרון העקרי שעליו להתפלל, מהו. 12 (1986)

חלק 1 הרב"ש. החסרון העקרי שעליו להתפלל, מהו. 12 (1986)

הרב"ש. החסרון העקרי שעליו להתפלל, מהו. 12 (1986)

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי١١ سبتمبر ٢٠٢١(צהריים)
חלק 1 הרב"ש. החסרון העקרי שעליו להתפלל, מהו. 12 (1986)

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם