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

Daily Lesson (Morning), March 25, 2024.

Part 1: Rabash. Article No. 11, 1987. Purim, and the Commandment: Until He Does Not Know

Reader: Hello, we are reading in the writings of Rabash, the article, Purim and the commandment, until he does not know. You can find the study materials in Sviva Tova and in the Arvut system.

You can also send us questions live through the websites here in the study hall. If anyone wants to ask a question, he is asked to stand up, hold the microphone close to his mouth, and speak loud and clear. Again, the writings of Rabash, Hebrew, page 455,

Reader: Purim, and the Commandment: (00:44) "Until He Does Not Know… "

M. Laitman: (27:50) Thank you to the reader. Questions?

Student: (27:51) What is this entire process that he explains to us in the end when he asks why only Purim will remain in the end? Then he explains all the story with the sparks.

M. Laitman: After all the vessels are corrected then only Purim will be left, will be last. Since to receive in all the vessels in order to bestow without any limit hat is really the correction of Purim.

Student: There is the obligation to drink, to get intoxicated, this is what it is?

M. Laitman: Yes, this is a symbol of that.

Student: (28:52) If a person reaches the degree of knowing, telling between the cursed Haman and the blessed Mordecai, why not kill Haman then? Now he understands that he was just help against him and he can use him correctly, why kill him?

M. Laitman: What do you mean, correctly?

Student: In order to bestow, use the vessels of Haman, just like Mordecai.

M. Laitman: Eventually we come to that. All the desires that were in order to receive will be corrected in order to bestow.

Student: Why is Haman killed?

M. Laitman: Because he wants to receive, to work with these vessels in order to receive.

Student: Why not restrain Haman, why should he be hanged and killed?

M. Laitman: That is how it is according to the equivalence of the spiritual and corporeal actions.

Student: After he's killed, how can he use something that you killed?

M. Laitman: In what?

Student: Haman.

M. Laitman: All his desires are being used in order to bestow.

Student: In which vessel?

M. Laitman: In order to bestow.

Student: Maybe I didn’t understand it, Haman is killed, right?

M. Laitman: Haman is the intention in order to receive.

Student: What does it mean to use Haman after he's killed?

M. Laitman: His vessels, they have to be corrected in order to receive in them, in order to bestow.

Student: What is the difference between Haman and Amalek?

M. Laitman: I cannot say all that clearly but Amalek is more general. Just like his name, Amalek, Al Menat LeKabel, in order to receive and Haman, if we correct Haman, then Amalek will also be corrected.

Student: (31”40) He says here, it follows that he has become a partner of the Creator because by Him there is the assistance so that everyone will later on reach, receiving the purpose of creation. He connects between the correction of between man and the Creator, the correction which is, by this, he also makes a correction for the future, for the whole of humanity. Can you explain it, how should we relate to the corrections according to this explanation?

M. Laitman: Each and every correction is added until eventually you come to a state where the entire will to receive will be filled with in order to bestow.

Student: What does it mean to be partners with the Creator?

M. Laitman: It is written about it that the Creator started the creation and the righteous end the creation.

Student: What should we focus on in relation to humanity? As he says here, that we make every correction, every time we relate to something correctly, it also brings a correction to the whole of humanity.

M. Laitman: Yes, it is clear, if we are making corrections in order to bestow a part of our corrections will be also for the sake of the general vessel.

Student: What does it mean to be partners with the Creator?

M. Laitman: Partners with the Creator means that they are using the same will to receive that He created in order to bestow to Him.

Student: This is only at the very last stage of the correction.

M. Laitman: Yes, yes.

Student: Until then we're not considered partners.

M. Laitman: Not until then, no.

Student: (33:43) He says that only if I reach the degree of knowing I will be able to reject Amalek. What is this degree of knowing, what should I know?

M. Laitman: To know the desire of the Creator, the will of the Creator. The Creator wants us to take the entire will to receive, add it to us, and then we will be able to make a calculation in which part of this can we receive in order to bestow.

Student: This means that knowing, this knowing, only comes towards the end of correction?

M. Laitman: Yes.

Student: What happens then until then each time?

M. Laitman: Until one does not know.

Student: (34:45) He writes that Haman's way is not to look at the correction of the restriction.

M. Laitman: He wants to in order to receive.

Student: Yes, but what does it mean not to look at the restriction?

M. Laitman: He wants to cancel it.

Student: He doesn't understand what is this state. He thinks that it can be canceled because the moment the restriction occurred, then?

M. Laitman: Amalek, in order to receive, he wants to cancel the restriction as well.

Student: He is operating the way we learn it and in general we know that the first restriction cannot be canceled because this will actually cancel the whole of creation.

M. Laitman: He nevertheless, has his own thoughts, his own hopes.

Student: This hope and thoughts actually eventually, promotes and helps.

M. Laitman: It helps Mordechai.

Student: Yes, so that is the question, Mordechai is actually waiting for Haman to go wild, and ask as much as possible with his demand.

M. Laitman: Yes.

Student: What is this waiting that he does because it's not simple to be in a state of waiting, sitting on the side.

M. Laitman: No, not to wait. When you have it in your hand and then you are holding it then why are you waiting, what are you waiting for? Rather, to wait means that it's still not clear to him how he can come out toward correction. Mordechai can come out to corrections only after Haman discloses his true quality.

Student: Then he writes that Mordechai says that only the moment that he knows that he wants to do it in order to bestow then he's willing. How does a person reach this feeling or the understanding this discernment that he knows that he's willing to receive only in order to bestow?

M. Laitman: To the extent the Creator has revealed to him and fills him with the light of bestowal. Then a person understands and is certain that what he is about to receive now will be in order to bestow.

Student: First he's filled with the light of bestowal and then he can receive.

M. Laitman: No, he cannot be filled with the light of bestowal but he is going in order to bestow with all of his vessels and he comes to the greatest light of bestowal called Purim.

Student: He's going for bestowal, maximally, that's clear, but how does he know that he can receive the pleasure upon whatever he's doing in order to bestow? How can you have this clear measurement so that you know how much you're able to receive in order to bestow?

M. Laitman: He’s got all the vessels so the vessels that he had in order to receive and in order to bestow and now he's using them. In other words, he has control over all the vessels.

Student: What is this control of in order to bestow?

M. Laitman: He is certain he will not make any mistakes and start receiving.

Student: How does this confidence come, what is this confidence?

M. Laitman: Because he has been through all those previous actions. He was in order to bestow then he decided that he is going for in order to receive, as well and in order to receive, he made corrections, further.

Student: We don't fail there? One cannot fail if we do things in order to bestow and we see that indeed we are not willing to receive, but then we do receive.

M. Laitman: Afterwards, you do receive because the time comes, meaning the state, where he can work with the vessels of reception in order to bestow.

Student: What is this discernment that he knows that he can work with the vessels of reception in order to bestow?

M. Laitman: The main thing for him is to bestow. The content of his action is to bestow to the Creator. If he can do it, if he can bestow, using vessels of bestowal also, from the lightest, from the smallest to the greatest, if he can bestow then also with vessels of reception, then he also opens them up from the smallest to the greatest. That is really the work. What are you looking at me like that for?

Student: I don't understand how he doesn't first, first he uses the vessels, even without in order to bestow. If I don't use a vessel of reception, how can I know that in order to, I mean, the state of in order to bestow over this vessel of reception? If I didn't lift 50 kilograms of weight how do I know that I'm able to lift them without trying it first?

M. Laitman: You try first in order to bestow, bestow in order to bestow. From that, you measure your power of bestowal. Then you add to your power of bestowal, slowly from the smallest to the greatest vessels of reception.

Student: The force of bestowal that I have right now, let's say in a certain state is only over the vessels of bestowal, it's not over the vessels of reception. How can I now add a vessel of reception to the force of bestowal that I have? There is an addition that is required here, from where do I get it?

M. Laitman: How does he know it? Because there was a shattering. He has Reshimo, records, he’s got broken vessels. He knows what it means to receive in order to receive and what does it mean to bestow and then he can do, he can receive in order to bestow by adding those vessels up. We come to it and we enter it very clearly there is no ambiguity here.

Student: (41:45) How can we build the vessel to receive the upper abundance?

M. Laitman: The vessel for receiving the abundance is built from the will to receive that we have from the beginning and these vessels we arrange according to the order from the smallest to the greatest, from the lightest to the heaviest and after we come to vessels of bestowal in order to bestowal, which is the light of Hassidim and we have a correction in it then we add to it vessels of receiving in order to bestow, from the smallest to the greatest vessel, and that is how we reach correction. We have records from all those vessels which is why we can use those vessels and if we annul toward the force of bestowal from above, then it is certain that we can receive in order to bestow and not to fall.

Student: (43:30) It's exactly about this, that all the king's servants in the king's gate kneel and bow before Haman because so the king commanded. Eventually you see that Haman is very cunning.

M. Laitman: The entire will to receive.

Student: Yes, but also when you detect these things eventually you see that Haman is somewhere stealing your work and he tells you, this is what the king commanded, that you will receive and you fall. How do you detect this Haman in order to win against him, defeat him?

M. Laitman: Until you come to in order to bestow over the entire vessel so that in total you have a conclusion of your work in order to bestow you do not begin to receive, you do not begin to receive. Just imagine there is a plate, a bowl of soup before you, a spoon and you are starting to eat. So every time you are eating you need to demand the vessels in order to bestow more and more, otherwise you cannot receive, that is what is happening.

Student: What is the miracle, actually, because what you're describing is that I build this vessel.

M. Laitman: You are building it.

Student: In the end, he says that the reception of these high lights it's only due to the miracle. What is this miracle, then?

M. Laitman: How to explain it? Can someone say something?

Student: (45:34) Only in terms of the word, Ness, in Hebrew, miracle, means to lift up like we say a banner. It's one degree higher so maybe that adds something?

M. Laitman: No, I have not heard that before. Ness, or miracle means above reason, above the powers of a person. It is something you have to take upon yourself after all the calculations. You have made the calculations, you think that, yes, or you think that, no but you are going for it. That means that you're going to open up this degree.

Student: The fact that now I'm going above it. Right now I want to reach adhesion with the Creator, that's the goal, right?

M. Laitman: Yes.

Student: I always discover how much I'm actually only falling into myself, how far away I am, no?

M. Laitman: No, up to here you have done all your steps during the ascent correctly.

Student: How do I adhere to this miracle? I mean, something is missing in my feelings so that I can know, well, not know maybe but grab hold of this matter that now I'm this above reason, I didn't fall and once again, I'm kneeling before the king who is actually not a king. It's Haman, he's lying to me, he's telling me you're working for the king, you're performing the king's commandment, you're going above reason, you're doing everything, but actually I'm not doing it. In the end I discover once again that I was kneeling before Haman?

M. Laitman: Why?

Student: That's how it turns out, I don't know.

M. Laitman: No, no, no, no, why? You have gone up all the degrees before that, successfully. You did it all successfully.

Student: This success, how do I not swallow it up and take it to myself? How do I not enjoy it?

M. Laitman: You are constantly doing it this way. The Creator is helping you from the first degree to the last degree.

Student: Let me try a different way, sorry for insisting. How do I know that I'm not lying to myself, that I'm not in some imaginations?

M. Laitman: You are involved in these actions that are revealed in you, consistently. Each time you see that you are adding and adding and adding, and adding and there is no way here for you to seemingly jump into the abyss.

Student: The feeling of this addition, is this connected to what I feel right now? I feel good or I don't feel good, I agree, I disagree but the addition itself is the work, the above reason is this work that I have to continue in adhesion.

M. Laitman: Yes.

Student: (49:12) The miracle is above reason. We say you labored and you found believe it. Seemingly the person works and works and works and he's supposed to receive a reward.

M. Laitman: Yes.

Student: The reward changes from in order to receive to in order to bestow but a miracle seems to be something outside of this equation.

M. Laitman: Yes, what do you think is that miracle?

Student: Who am I, but really, seemingly you labored. There are two things that bother me here. One is you labored and you found believe it, seemingly a person labors and works and in the end he should get a reward, the spiritual reward but a reward, but the miracle seemingly is unrelated to this clean equation.

M. Laitman: Meaning what is happening here that we can call a miracle?

Student: Yes.

M. Laitman: In truth each time he is going and asking for correction there is a part of the portion of the stony heart in this correction, a portion from in order to receive, that is nevertheless getting corrected. That is why this entire path really is a miracle.

Student: The miracle is only about the future, what we call the end of correction?

M. Laitman: What is revealed, yes.

Student: Through this sort of incorporation there is a part that?

M. Laitman: Yes, we will read about it.

Student: The first stage it's not a miracle, it's just a part of the normal logical, I don't want to say logical but the part of this process of exerting?

M. Laitman: Nevertheless, in each and every action there is a portion from the miracle from Ein Sof.

Student: How does the person break free from this knowledge that in the end there will be a miracle?

M. Laitman: That is not important, it does not matter because it is going for a state which is good in the eyes of the Creator, which is in order to bestow. That is why he is doing it.

Student: (52:10) The whole story ends with the Jews winning and there is joy. If Purim is the end of correction why is the Creator not revealed in the end? How come there is no adhesion and no justification of the entire path? Okay, so the Jews triumph over the nations and they're happy.

M. Laitman: Everything ends with a feast.

Student: Yes, they drink, they hang Haman, but where is the Creator, how come He doesn't open up?

M. Laitman: The Creator is behind the scenes, the one who is revealing all those actions to them and that is it.

Student: It's not yet the end of correction.

M. Laitman: As if potentially yes but practically, no.

Student: (53:17) Maybe a different direction. He writes here in Panim Meirot uMasbirot that the person who was created already with a will to receive from the system of Kedusha. I suppose that in creation itself this entire desire was created. Then he says that Adam HaRishon did not have the greatness of reception in him at all extended from the vacant space. What does that mean?

M. Laitman: That the Creator created a vessel that is in greatness, in Gadlut, the will to receive.

Student: Meaning that back then there was already the entire will to receive and it was in the system of Kedusha, it was in the system of bestowal, this is what he writes here. Then he sends the serpent so he was already in the system of Kedusha, Adam.

M. Laitman: No, the vessel that received in order to bestow.

Student: There was a vessel already.

M. Laitman: What do you mean, there was, if he didn't receive in order to bestow?

Student: He writes here that he was in bestowal, the system of Kedusha, sanctity, he was already in bestowal, this is what he writes here.

M. Laitman: It was able, it had the ability to be in order to receive and in order to bestow but he did not use receive in order to bestow, yet.

Student: It was necessary to send in the serpent so he will eat from the tree of knowledge and the whole process we scrutinize, it all started there?

M. Laitman: Yes.

Student: (55:30) The step before receiving in order to bestow is to bestow in order to bestow.

M. Laitman: Yes.

Student: What is revealed in receiving in order to bestow that was not known in bestowing in order to bestow?

M. Laitman: That the vessels of reception can be in bestowal.

Student: Before that what was bestowal before that, what is bestowal in order to bestow if there is no reception there? The correction is on vessels of reception, so I'm asking what is bestowal in order to bestow? What are we bestowing over if there is no vessel of reception? What does it mean to bestow in order to bestow, maybe that's the question.

M. Laitman: Bestowing in order to bestow, you are using the will to receive from below up. You are not drawing, pulling, you are not performing a coupling by striking.

Student: What am I doing instead? There's a desire to receive, I'm not using it.

M. Laitman: Not using it, you seemingly reject.

Student: Then what does it mean to bestow here? That's what I can't grasp.

M. Laitman: That you don't want to receive these pleasures for yourself.

Student: That's called bestowal?

M. Laitman: By that, you want to resemble the Creator.

Student: Instead of receiving in order to receive I suddenly stop receiving, I'm like the Creator a little bit. Is that called bestowing in order to bestow?

M. Laitman: Yes.

Student: This limitation, this restriction, over the vessels of reception is called bestowing in order to bestow? There's no true action?

M. Laitman: No action but there is an intention.

Student: (57:42) Why do we have the desire to receive for ourselves and we don't have the desire to receive in order to bestow?

M. Laitman: Well, to receive for ourselves we have that to begin with from creation. The Creator created the will to receive.

Student: Yes but we have this yearning to receive for ourselves.

M. Laitman: Yes this will to receive is a desire to receive delight and pleasure, to enjoy from that.

Student: He says that Adam HaRishon was under the restriction but he didn't have the yearning to receive for himself. How can it be under the restriction and not have the yearning?

M. Laitman: The passion, the craving, means that he is drawn to it, he has records of what does it mean to receive and to enjoy. He did not have that.

Student: The shattering of Adam HaRishon added this strong attraction towards receiving for himself. How does that help our correction, this yearning, this passion? Why did the Creator give us such passion to receive for ourselves?

M. Laitman: That we have the great will to receive, it is ready-made for correction.

Student: Yes, it's great but why for ourselves? Why this feeling of constantly being drawn to receiving pleasure from myself? I guess it's shattering, the shattering of Adam HaRishon brought this strong attraction, right? Then the last question about the souls of Israel. I understand that each soul must reach its correction to receive in order to bestow. That's all the souls. What's special about the souls of Israel? He says that they assist all the other souls, what's so special about those souls?

M. Laitman: They belong to Bina, directly to bestow in order to bestow. This is why they assist, they link the entire will to receive with the Creator through their vessels.

Student: They seemingly help the great desire to come out of this yearning, this passion for receiving for itself?

M. Laitman: Yes.

Student: (01:00:10) To continue the friend, he writes here, this is the matter of the scroll of Esther, that all the slaves at the king's gates they bow down before Haman because that's what the king ordered. He says that this is a path of cursed but the king said to bow down to Haman, how can he say that this is a path of curse? Why was this path cursed, the king didn't say bow down to Mordechai, he said bow down to Haman.

M. Laitman: Yes.

Student: From the Megillah, it sounds like the king is extremely devious. He is giving men the commandment to bow down to Haman and then he tells them it's a cursed path. He's not even saying it to him, it's all these interpretations.

M. Laitman: How do you think it is impossible to discover that the will to receive is cunning and cursed?

Student: I don't know, if I liken the king to the Creator, He never reveals himself, he's also not revealed to Mordechai, his only connection is through Haman, the Creator with the will to receive.

M. Laitman: What are you expecting, that the king will be revealed to Mordechai?

Student: At some point in the story, after they made the restriction, they fasted, they showed a willingness to come and perform a certain action. Yes, I expect that he will be revealed to Mordechai.

M. Laitman: Well this works through Esther.

Student: Right, but in practice there's a concealed force here. What does it mean that a person reveals the Creator, what does that mean? What's happening, what changes?

M. Laitman: He discovers the purpose, he discovers the way to Him. He discovers what he has to work in order to get closer from the place where he was, to the place where he needs to be.

Student: He receives directions from Him directly?

M. Laitman: From the Creator of course not, where have you seen that the Creator tells something to someone?

Student: That's what I'm asking.

M. Laitman: No.

Student: What is the end of correction?

M. Laitman: Forget about that, what is the end of correction? Is that the only thing that is left for you to scrutinize??

Student: To mark my goal.

M. Laitman: We need to reach the goal yet, meaning we need to acquire the vessels in order to understand the goal itself.

Student: (01:03:20) On the same matter, saying at the beginning of the article, that's why there was a correction called, restriction and concealment on the original vessel of reception, which is, as it was initially created, receiving in order to receive, and it was done by correction. Meaning that in this vessel there is already control over her through the establishing of the restriction so the upper abundance does not come to the vessel called to receive. And these vessels have remained in a state called vacant space without light, and she remained in the dark. The vessel is in the dark and it's suffering. It only wants to receive fulfillment in its vacant space. That state of darkness is intolerable and she wants fulfillment. Then I'm jumping one paragraph ahead. Now we can know the difference between the two, between the cursed Haman and the blessed Mordechai as the way of the righteous Mordechai is to work only in order to bestow upon the Creator, which is called bestowing. By this, we can later come to the degree of wholeness. When it comes to a degree, we can already say to the Creator, I want You to give me delight and pleasure because I want to observe Your desire to give the creatures delight and pleasure. Now I am ready to receive the delight and pleasure because I know that I do not want this due to self-love but in order to bestow. It seems like this vessel that is in the darkness, suddenly the point of Mordechai awakens and says, look I am willing to remain in the dark, I want nothing for myself. But I am willing to receive the delight and pleasure because You want to give it to the vessel. There are several questions here: First of all, this point of Mordechai, where did it suddenly come to the vessel? It seems like a point that is outside of the vessel.

M. Laitman: It is from Bina.

Student: It’s outside of the nature of the vessel, above it. How does a vessel that is entirely in the dark have such a point awaken in it suddenly?

M. Laitman: Because well, wait a minute, in the will to receive that has a point that is, what is it?

Student: It is something that is completely opposite to the nature of that vessel. This entire vessel is darkness it is in order to receive.

M. Laitman: What do you mean entirely, all of it?

Student: That is what it is, that is its nature?

M. Laitman: This is the will to receive.

Student: Yes, it is a vessel of reception, it yearns to receive but now it is currently in darkness. It does not even know why, it is simply in the dark, that is how it is. That is how it was born, that is how it lives.

M. Laitman: This is how you determine its state.

Student: There is already a point of Mordechai in it, that is part of it, that is outside of it? Where does it come to the vessel that is in that state of in order to receive?

M. Laitman: How does the vessel in order to bestow come?

Student: Even the thought, even the idea that jumps through your head. Its reception he wants to receive, first and foremost.

M. Laitman: Yes, well is there any answer?

Student: (01:07:31) The entire process described in the scroll of Esther, after the shattering of the First Temple, they had these sparks, there was a vessel of bestowal, they had everything. What’s left is now, they are in a state of exile. They have this inclination toward bestowal, they know what it means to bestow. What it means to be in a state of bestowal toward one another. He writes that he is in the exile of Babylon lasting 70 years.

M. Laitman: See, for him, this is enough as an answer, an explanation.

Student: (01:08:17) Baal HaSulam writes that everyone has a point in the heart,and it is simply covered with shells. We have Reshimot records from before when we were on some other planet, I don't know how to call it, a place, where we shattered into this world, they have records. But for us maybe it’s the strongest and that's what brings us here every morning. That force pushes us to attain the screen, to attain in order to bestow.

M. Laitman: Fine.

Student: (01:09:00) At the end of the first Behina in four phases, he already has the feeling of the giver.

M. Laitman: In the end of phase one?

Student: Yes, he receives the pleasure and at the end of it, he feels that there is a giver of the pleasure. Already there is a gap in that process of development of bestowal in the vessel.

M. Laitman: Inside each and every phase there is a process where there is some revelation of the Creator there. Okay, that is something.

Student: (01:09:35) I agree with what the friend said and also if he wants to reveal the matter using the same words, same story, the entire process of the Bible, the Torah, he said Israel was like that and before that there was Abraham and that's how it started the process. Since then not suddenly Mordechai, he comes from Shaul, he comes from so on.

M. Laitman: Fine.

Student: (01:10:19) If I understood correctly the question, we know that there is a mixing of Bina and Malchut. Then you have a mixed vessel and you have sparks of holiness inside the one to receive then it awakens over time so the creature always has this spark, although it's asleep most of the time. The question was how can it be that inside our will to receive we have a yearning for bestowal, that's from the mixing of Bina and Malchut?

M. Laitman: Yes, that in every vessel there is such a thing, however these things need to be awakened.

Student: (01:11:07) To answer such questions, you have to learn the process of the rising of Malchut to Bina. Also, about the miracle we learned in Chanukah, what is a miracle? A miracle is the ability the Creator gives the ability to bestow. We also should not enjoy miracles, it's mentioned there as well.

M. Laitman: Yes.

Student: (01:11:33) I also want to ask also about the last part of the article where it says that first you have to know the difference between blessed Mordechai and cursed Haman. Only when you come to the end of that, then you can reach until you do not know. Is the blotting out of Amalek until you don't know, when you describe everything to the Creator, is this the blotting out of Amalek?

M. Laitman: Well, wiping out Amalek in fact it all comes together at the beginning as well as the end, this actually is the opening up of the whole of creation.

Student: It can happen only after the final recognition of evil, the final distinction between the discernment of Nadav, of know, then this until you do not know can come?

M. Laitman: Yes, is it clear?

Student: (01:12:42) What is the style, the manner, of connection between vessels of reception? When we connect to Mordechai we can gather all the Jews. Is this a different form of work?

M. Laitman: It is a form of work where Mordechai connects all of the vessels in order to bestow on their level and then he brings them to correction.

Student: The connection happens between vessels of bestowal or all the vessels connect completely?

M. Laitman: The connection is done between the vessels of reception.

Student: (01:13:50) We feel that we are going through a process, this entire path is a process. In this process there are states where a person, a foreign action, has to perform a scrutiny over his intention before the action then the action ends. I think he also has to scrutinize the action that just finished, is that correct?

M. Laitman: No.

Student: After the action finishes there is no more scrutiny?

M. Laitman: No more scrutiny.

Student: Now, in the scrutiny before the action, we scrutinize the intention, right?

M. Laitman: Yes.

Student: Now about the scrutiny that we're doing in the morning lesson, we are doing the scrutiny before an action, is that what it is?

M. Laitman: Yes.

Student: What is the action?

M. Laitman: The action afterwards is usually receiving but only under the conditions that we are scrutinizing.

Student: You can define the action called morning lesson as an action?

M. Laitman: The lesson itself?

Student: The lesson, itself is that an action?

M. Laitman: Yes.

Student: What is the action here?

M. Laitman: Our general action that we want to connect in order to see, through our connection, that our path becomes more clear and a result, to reach a result.

Student: What's the result?

M. Laitman: The result is what each one will have, as much as he participates.

Student: What is the scrutiny that I want, what is the scrutiny I need to do prior to this action from which I want to see the results? This action called the morning lesson?

M. Laitman: That in the morning lesson we are all connecting as much as possible, as much as each one invests his force in there and from the connection between us, each one according to his investment, can get his conclusions let us say.

Student: How is it recommended from the connections we do here between us in the lesson to come to the best result where each will reach the best result, and receive value from these common scrutinies?

M. Laitman: That each of us has to think how he connects to the others, how he incorporates with them in one heart, how in that one heart they start contact with the Creator and how the Creator organizes that general heart in a way that each one can attain that degree of connection.

Student: Is it correct to say that after we exit the lesson there's no scrutiny anymore? We're already in the scrutiny before the next action?

M. Laitman: Yes.

Student: Is there no summary?

M. Laitman: Why not?

Student: What is the summary and what is this preparation for the action?

M. Laitman: Summary is what each one does for himself. Once you come out of the lesson a person has to sum it up for himself.

Student: What is a good summary that will advance us to a more refined action next?

M. Laitman: That each one will feel that he took a step ahead towards connection with the friends and to come closer to the Creator.

Student: (01:18:16) Just to understand, after the lesson we do a common summary. Each says what he took from the lesson, should we continue with that, is it preferred?

M. Laitman: You do whatever you think, everything is okay.

Student: We're thinking to do what Rav says.

M. Laitman: I did not say anything.

Student: I heard you just saying that each makes a summary for himself.

M. Laitman: That is except for what you are doing together.

Student: Okay, excellent, wonderful. Secondly, you said that each of us should think how he connects to the others, incorporated with them in one heart and starts the contact with the Creator. These two stages, the first stage of incorporated with them, where is the result before he starts the contact with the Creator? What do you search for in this incorporation?

M. Laitman: Search for unity, connection between everybody, between all of you and in that vessel, which you keep, you are expecting to find the result, that portion, that daily portion.

Student: What to do with that “I” that's asking for the friends and feels that suddenly I have a goal here? All of a sudden, “I” is the one that's asking for them, what to do with that?

M. Laitman: That is what each one has to do.

Student: That's okay, yes?

M. Laitman: It is not receiving.

Student: That's not a matter of receiving?

M. Laitman: It is not receiving, each one prays for everybody to be connected and each and everyone is expecting to receive from attaining together, each one his part.

Student: How to make it, well, let's say he feels a certain connection, how to make the contact with the Creator the next step?

M. Laitman: Connection cannot take place if the Creator does not help with it.

Student: Already when he feels connection, he feels already?

M. Laitman: With the Creator together.

Student: (01:20:40) That state of the end of correction, the people of Israel attain it when they're in the exile of Babel, after the ruin of the Temple, they're outside of the land of Israel under foreign control and there specifically they attain the end of correction? Is there an explanation for this?

M. Laitman: It is clear to us that this is how it is, yes. The people of Israel discover themselves as being outside of Israel, yes, or in Babylon or in Egypt, in all kinds of states.

Student: (01:21:35) When they exited Egypt and entered the land of Israel they acquired there in order to bestow. Then they fell from there and attained something higher, what? it's not clear.

M. Laitman: When we come out of Egypt and receive the Torah, so they receive the Torah and start advancing along with the Torah. Towards which direction? Towards outside of Israel, to Egypt.

Student: Could it be that it's included the general correction of everything?

M. Laitman: Yes, it is part of the correction of Israel, then they reach the land of Israel with the Torah and they go through the desert and enter the land of Israel. There are a few more actions here that they do but eventually they settle and build the temple. What are you asking?

Student: I didn't understand, but thank you.

M. Laitman: Yes

Student: (01:23:29) Arrival of the people of Israel to the land of Israel, does that mean that they've reached bestowing in order to bestow, is that the meaning? When the people of Israel enter the land of Israel and conquer the land of Israel, in the Torah is written where they left Egypt and came to Israel. Is there a connection to the fact that they came to the manner of bestowing in order to bestow?

M. Laitman: It depends on what degree of connection between them they are.

Student: The question is whether the land of Israel means that they have come to the degree of bestowing in order to bestow?

M. Laitman: No, what you want to say is once they reach the borders of the land of Israel they all enter bestowing in order to bestow?

Student: Yes, because the meaning is if they have conquered, they've entered, they managed to overcome all the nations, all the Amalek in them. Does that mean that they have come to the matter of bestowing in order to bestow?

M. Laitman: Let us say so.

Student: Another question is, if we look at the schedule of things that happen in the Bible there it turns out that they have an exile to Babylon that comes after the Land of Israel. What does it mean that there's an exile? They fall from bestowing in order to bestow to what? They don't fall, what does it mean? Is that advancement, what is it?

M. Laitman: They enter in order to receive.

Student: The question there is why specifically in that state called the exile of Babylon specifically, there this state of Purim is revealed?

M. Laitman: Because then they have recognition of evil, recognition of the state they are in. That they do not have vessels of bestowal, they do not have a desire to bestowal. They are really in exile.

Student: Is that the feeling of the Shushan is perplexed that they're saying?

M. Laitman: Yes, they do not know who justice is with.

Student: This happens after reaching that state of bestowal in order to bestow that happened in Israel already? I think that's the intention of our friend here.

M. Laitman: There were many states like those.

Student: (01:26:09) Also to continue this question I didn't exactly understand, what is the state of exile?

M. Laitman: Exile is a disconnection, a certain disconnection from holiness.

Student: How did they come in exile to attainment?

M. Laitman: So there are such states in exile that are even higher than redemption in a different place.

Student: What's special about these states?

M. Laitman: The recognition, awareness, all in all, it is recognition.

Student: (01:26:56) Who is Esther? On one hand, she is like the niece of Mordechai and, on the other hand, she's a queen. What is this force called Esther?

M. Laitman: It is the part of Malchut that aids Israel to reach a general, national recognition.

Student: National recognition?

M. Laitman: Yes.

Question (KabU 4): (01:27:43) In what way can we identify the scrutiny that we've mistaken in?

M. Laitman: I do not understand the question.

Student: Let's say I did a certain scrutiny, I decided to receive something or to accept something or not. Am I mistaken, how do I identify that I've been mistaken?

M. Laitman: I guess according to the results.

Student: What results would those be?

M. Laitman: I do not know, you say. You are putting the question before me and asking about it.

Student: The result, if I decide to receive something or to do a certain action, sometimes it appears to me as successful, sometimes it appears to me as a failure. Does that say something about the scrutiny that I've done before?

M. Laitman: No answer.

Student: How to identify desires that we cannot correct?

M. Laitman: We perform scrutinies and according to that, somehow we research our desires and scrutinize in which of them we can receive an answer, a response and in which we cannot.

Student: How do I do this examination, how do I know?

M. Laitman: That is according to your connection with the environment that you draw that question you feel and you want to solve it with the environment.

Question (Turkey 7): (01:29:32) What is that state of to know Haman, when the truth is constantly changing until the end of correction?

M. Laitman: Yes, that is right because Haman is constantly going through scrutinies and changes.

Student: What is to know Haman?

M. Laitman: To know Haman means to scrutinize him to such an extent that it is clear to you what action you have to perform on him in order to make a complete scrutiny with him.

Question (PT 23): (01:30:10) How do we come to the degree of to know in our work?

M. Laitman: That is through connecting to the degree of Bina where all the desires are incorporated in.

Question (Asia): (01:30:40) Can we say that Haman is like the servants of the Creator who serves Pharaoh?

M. Laitman: Haman? I do not think that it is those who fear the Creator and work for Pharaoh. Haman does not accept the Creator to begin with, in any way. In order to reach Haman you need to go against all those actions that belong to the Creator.

Student: (01:31:44) I wanted to continue the scrutiny of the participation in the morning lesson that you were talking about earlier. What does it mean to participate in the morning lesson, to be active because you said whoever participates according to his participation he receives.

M. Laitman: That is clear to us that we are here, a few hundred people around us, more, and our purpose is to reach a scrutiny.

Student: In that scrutiny, let's say, now a friend asks a question, I'm trying to incorporate with him. I'm incorporating his scrutiny or the scrutiny of all of us?

M. Laitman: All of us.

Student: Now, if there's a friend that feels that he can contribute to the scrutiny, he can contribute to the scrutiny but not each can stand up and ask. There's those that are…

M. Laitman: It does not matter even with his desire, even if he is silent.

Student: In that silent desire if he's capable. If he is capable or not capable is there more of a measure?

M. Laitman: More.

Student: If he wants to participate and he wants to share and just keeps inside it also acts on everyone?

M. Laitman: Yes.

Student: (01:33:04) Can you explain what the role of Esther is in this whole story, what did she do?

M. Laitman: No, it is very complex.

Student: You can really feel, it's really felt like it's…

M. Laitman: It is very complex, it is complex. We didn't dig into that whole story yet, completely not.

Student: (01:33:34) Rabas, says that Purim has an advantage even greater than Shabbat or a good day. What is the actual difference between Purim and Shabbat?

M. Laitman: The lights of Purim are very great lights for the correction of the vessels.

Student: What does it mean that it's more, because actually, also in Pesach, we exited Egypt. Shabbat is and the heavens and the earth and all their hosts have rested. So what's the difference, it's all correction, no?

M. Laitman: Still, Purim, we cannot, how should I say it, we cannot measure these things but Purim is like, well briefly, it is a very big degree, it is Kippurim, as Purim. We have to understand that by keeping these conditions as are written we can reach the end of our corrections.

Student: In the process of our corrections Purim is the end of correction and not Shabbat?

M. Laitman: Shabbat, all the Shabbats, gather and bring us to the general Shabbat.

Student: In the process of our corrections, what we call the holidays, the good days that show us the process of our correction, what is the actual process? Does it go in certain stages, first Shabbat and then good day and then Purim? How does it go?

M. Laitman: We will learn about it, it is not in this way.

Student: Okay, thank you.

M. Laitman: The fact that you are not getting an answer that is also an answer.

Student: (01:36:37) This matter of to know, which he really can differentiate between the blessed Mordecai and the despicable Haman. How does it come to the way that he doesn't know, where he doesn't differentiate yet and he differentiates all of a sudden, where his feet stood both on Mount Olives and the left third he doesn't differentiate. It's all corrected, so where is this work above reason? Is it kind of on the way there, from the Parsa, where he can differentiate between the blessed Mordecai and the cursed Haman? Where does it happen? Is that what he's trying to say about this thing?

M. Laitman: What he wants to say we are not learning about yet, that is something we will learn in the future but the difference between cursed Haman and blessed Mordecai, we can already somewhat, we can start emphasizing it and see and even measure, kind of, what the difference between one another is because the cursed Haman is that we are already in a degree that we can see all the vessels from above downward and blessed Mordecai, we can measure all the vessels from below upward and all of this is revealed to us in Purim.

Student: (01:39:00) It's written here in the article, and this is just the serpent claimed that the eating of the tree was a commandment of the Creator. Why did Adam HaRishon be commanded not to eat? For this the serpent gave a good excuse to Adam and his wife. What excuse did he give them?

M. Laitman: Again?

Student: What good excuse did the serpent give to Adam and Eve to eat the Tree of Knowledge? He gave them a good excuse and that's why they ate it.

M. Laitman: Yes?

Student: What was the excuse?

M. Laitman: Oh, the way he turned it around. That also the Creator ate from that tree and the moment they eat they were as God. That they know the difference between good and bad. That they really ascended to a degree that they are already above their place that they were created in.

Student: It's kind of like our whole life, this serpent is just spinning us this way?

M. Laitman: That is clear of course.

Student: How to identify this serpent which is kind of spinning us our whole life.

M. Laitman: As much as a person joins society, friends, a group, the Creator, then gradually he feels that the serpent draws him, pulls him backward.

Student: (01:40:56) Earlier the friends said about this matter of the point in the heart and the sparks that we have, the records that we have, so we try for a moment to connect it to what we're going through here in our life a person lives in the world and experiences, we'll say it in nice words, a sort of lack of satisfaction from life, experiences darkness and then he comes to study the wisdom of Kabbalah and if he were to feel good he would receive a certain illumination, and maybe he wouldn't be even drawn to it but he feels that there's a certain truth that he can be rewarded by. In that, still Haman, who's saying to him, go and be rewarded, this world was created for you to enjoy, go learn how to enjoy from life. Then he comes and one day he enters a Ten and starts going through all kinds of things. He still understands that, here, I'm going to be rewarded with something good in my vessel of reception.

M. Laitman: Yes.

Student: Because the Ten is according to the laws of Rabash, and what was arranged for us by all the Kabbalists. It doesn't lead him to what he thinks he's supposed to receive, meaning, at some point he goes up on a ship that's sailing to a completely different direction than the place that he thought that he bought a ticket to a certain destiny. It’s going to a completely different destination and it's gradually being revealed to him. Meaning where I thought we were going this way, it turns out that we're actually going there. When this revelation comes it's very unpleasant to a person because, what do you mean, I'm here, I thought I was supposed to receive something? How does he not jump the ship?

M. Laitman: Let him jump.

Student: What will the friends do, they'll bring him back with the force?

M. Laitman: They will try to throw some pillow, let us say, but eventually they will just let him go.

Student: Is there some kind of salvation because we're really talking about a miracle here. It seems like a miracle that those people that in the eyes of a person they, seemingly know they betrayed him, they lied to him, they're not okay with him. Those same people are also supposed to be the ones that saved him.

M. Laitman: Why did they lie and betray, and what?

Student: Because Haman wants honor, he wants control, he wants to be above everything.

M. Laitman: No, they didn't sign any agreement with him about that.

Student: That was the hidden intention bit it was still...

M. Laitman: His intention. We can say that from the first day that you are not going to get honor, and not money, and not anything that…

Student: No, money not but you'll have a good year, you'll be loved, you'll be hugged. What they'll do for you here, it'll be better than what you had in this world.

M. Laitman: I do not know, I do not see people running towards us. No, in short, whoever thinks he is about to receive here some kind of fulfillment in the vessels of his reception, so run away.

Student: (01:44:54) The morning lesson is like food for the soul but beyond that we're not looking only to calm down, we also want to change from within. For our hearts to change, to really feel day after day that I can love the friends more. How from the scrutinies that we're doing in the lesson every day can we change more and more in the heart?

M. Laitman: Just to learn how we are doing what we are learning. How can we actually do what we are learning about?

Student: What's special about the morning lesson that contributes to this change that happens with a person?

M. Laitman: In the morning lesson we are scrutinizing ourselves, who are we, what are we, how do we think, how do we scrutinize, how do we study? Inside us work takes place.

Student: The deeper scrutiny takes place when it comes to the morning lesson. Meaning throughout the day we're also scrutinizing but during the morning lesson, something special happens within.

M. Laitman: Yes, in the morning lesson we are together.

Student: (01:46:34) The ‘to know’ is where he differentiates between, I'm having a blackout right now, when he can differentiate between the cursed Haman and the blessed Mordechai, is this a process that we each time need to identify and differentiate these two forces more, one from the other?

M. Laitman: Yes.

Student: Is that considered the scrutiny of the 248 desires?

M. Laitman: Well, let us say so.

Student: The moment he's done scrutinizing, does he have, the correction of the stony heart happens on its own, what does that mean?

M. Laitman: The correction of the stony heart takes place when we scrutinize our state compared to the correct state.

Student: It's an action that completely happens from above? That the moment we're done scrutinizing we've done with our work?

M. Laitman: Not yet, there is more.

Student: So when he says that it happens on its own, he's talking about special lights that come and do some kind of work there?

M. Laitman: Yes.

Student: What are we over there?

M. Laitman: We are incorporated in there, we are in order to receive, for now. We try to reach in order to bestow, we try to incorporate in vessels of bestowal and we try to incorporate in one another and in vessels of bestow. From that we scrutinize our state.

Student: (01:49:27) What is the difference between Purim and Kippurim, the Day of Atonement?

M. Laitman: That we need to check where Purim and Yom Kippurim go in there.

Student: What is the difference between Purim and Kippurim? What is the difference between

M. Laitman: Purim and Kippurim?

Student: When is it Kippurim and when is it Purim?

M. Laitman: Purim is Purim, that we need to see what degree we should be on, what degree we are on and what degree we're ascending towards, to raise in holiness and opposed to that to see Kippur, the Day of Atonement. Why is it called Kippurim?

Student: Those are the two highest, most exalted days. Every day, today, yesterday, tomorrow, it's continuing. It's constant examinations, where is my desire, and eventually, time after time, I found Haman. I feel like if yesterday was the Day of Atonement, Yom Kippur that I'm going to be dying soon. Can I share one, when I check where my desire is, there's the examination after an action, that's Haman, almost every time but if I check before the action and the restriction, put it, then I come to Mordechai but I felt that, it's like the same thing, Purim and Yom Kippurim, and the Day of Atonement but there's a certain difference, I just don't understand. It's very difficult to find joy in such a high, the highest of days, the most joyous of days. But I can't find it because, again and again, I found Haman.

M. Laitman: That does not bring joy?

Student: Yes.

M. Laitman: Okay, let me ask a few people there, look what we have here. They are looking at us and learning how to ask.

Question (Holland): (01:53:07) How can we help each other get intoxicated?

Student: Again, please?

Student: How can we help each other get intoxicated so that we don't know the difference between Haman and Mordechai?

M. Laitman: I do not know.

Student: What is the relation, how can they say, is it so that the miracle helps to get intoxicated or the intoxication helps to come to the miracle, how does that work?

M. Laitman: There is no connection between what we do here. The fact that we drink and get drunk and where we are in spirituality, completely not because the thing is the extent in which we can rise above reason, that is called to be in intoxication.

Student: What is the miracle in this, what's the relation with the miracle?

M. Laitman: The connection between that and the miracle is that we come to a state that we lose ourselves completely. and then we attain the miracle of Purim, something we have to begin to feel, for the time being it will not be clear.

Student: What actually is, if we talk about intoxication, what actually is intoxicated?

M. Laitman: To be drunk is, or to be intoxicated it means to lose the connection with the upper degree and with the lower degree and to want to be seemingly in Ein Sof, as it is written, that when he is drunk it is like the whole world is his.

Question (Baltia 2): (01:56:30) Bestowing in order to bestow, is it right to understand that it's the intention to acquire the quality of bestowal?

M. Laitman: What did he say?

Student: Bestowing in order to bestow, is it correct to say that it's the intention to acquire an intention to bestow? Then, it turns out that when a person is in that state he receives such a portion of Hochma that gives him an understanding of the action of bestowal, a reception in order to bestow and then he gets Purim?

M. Laitman: It is more or less like that.

Question (Hadera 1): (01:57:39) Today we are learning things that are in an opposite nature of what I'm in. If I try to do something and such things I have no idea about desires that are in me. I'm relating to a state and there's this general state called the will to receive I'm trying to do something against it. At some point will we get any idea what desire we can get, what desires exist? What I'm correcting or trying to correct right now?

M. Laitman: Yes, I am with you together.

Question (New York): (01:56:38) We heard that after each lesson we need to summarize how much we advanced towards connection. How do we measure internally if we advanced towards connection or not?

M. Laitman: We cannot do it yet, we cannot do it yet.

Question (Kyiv): (1:56:20) We are trying to incorporate in the vessels of bestowal in the first state. What does it mean that Haman is revealed and what does it mean that we can discern between him and Mordecai anymore?

M. Laitman: If we try to be above the degree of Haman then we seemingly cancel our choice and attribute everything to the Creator.

Student: We start working by being in vessels of bestowal and then we uplift above Haman again to vessels of bestow?

M. Laitman: That is how Haman changes and that is called a help against him, where specifically he brings us to the goal.

Student: Reception becomes vessels of bestowal?

M. Laitman: We rise with him to vessels of bestowal, you are right.

Question (Woman TurKiye 10): (02:01:04) It's written in the article about the serpent, man and woman according to the sin, that it brought a lot of sorrow to women. She's asking, we really feel an unexplained feeling of sadness, is this is what he's writing about?

M. Laitman: No, it is not connected.

Question (Belarus): (02:01:45) Why, in a lot of sources, there's a recommendation to physically get drunk in Purim? That there'll be more drinking than eating. How can we explain that?

M. Laitman: Yes, there are such states that you can attain specifically. There is a commandment in the poe, to drink so as not to distinguish between Haman and Mordecai, what is good and what is bad, between the good and the bad because specifically in this, this change takes place.

Question (Brazil 1): (02:03:00) How to subdue Haman so he starts bestowing.

M. Laitman: I cannot say, yet of course it is the Creator who does it.

Question: (Woman Hebrew 1): (02:03:34) How can we want to bestow if the will to receive is empty or suffering?

M. Laitman: Especially in such a way, you can disconnect from the will to receive because there is, actually, after all nothing here and you can move to the desire to bestow.

Student: How to fight him when he pulls a person into himself?

M. Laitman: Again?

Student: How to fight the empty will to receive that is suffering and pulling me into myself?

M. Laitman: But it is empty so in what is it drawing you?

Student: Because when it's lacking so it takes me to start engaging in what I'm lacking.

M. Laitman: Good, so what to do?

Student: Yes?

M. Laitman: Rise above it because we do not get anything from it.

Student: That's the miracle?

M. Laitman: That is the miracle.

Question (Siberia): (02:04:44) In the noon lesson you said to think about drawing light towards the Ten. Today, I heard that it's important that each one is under general scrutiny. How do those two kinds of work combine?

M. Laitman: That is exactly how it works, that is how it connects. We want to draw the light in the Ten and with that we want to incorporate in it.

Student: (02:05:27) There’s more about the end of the Megillah or the article. It says that me and my nation were sold and there's damage from the king. How do you reach such a level that you can justify what's happening to you?

M. Laitman: After many actions and states and blows, then when we see that this all causes the desire to receive to enter into mitigation, sweetening, then we start to justify, not before that.

Student: What happens is the mitigation that, when you don't see it for the good it is for the good, what's happening now?

M. Laitman: Yes, yes, for the good, yes.

Student: (02:06:56) The stories about Jews and Persia that fasted because they had no choice. They were told to connect and then a miracle happened. Do you see that also today we are in the same process that there's a Hashverosh, we don't have a lot of time but we have to connect and if not he'll kill us.

M. Laitman: We are in a state that is very close to the exodus from in order to receive from the bad place. We still have several steps that we have to do in order to complete the scrutiny and I really hope that we will all merit receiving a push from behind in a certain direction and how to advance towards our connection and our correction with the Creator. Let us hope that we are before that, we need to want it in our heart and it will happen.

Student: You're giving us hope.

M. Laitman: I am giving hope, yes, that is also my role and also I want and think it will be that way.

Student: (02:08:54) I just wanted after the friend to ask, to make an order in the system. There's good and bad, as much as the good is greater so is the bad. The serpent was in front of Adam HaRishon then that name, serpent, it's the same pharaoh before Moses. Then that serpent is Amalek after they came out of Egypt. Then the serpent is Haman after building the second Temple. I want to ask about today, the serpent, what can we say about it, who is he?

M. Laitman: Who is the serpent today?

Student: We have Israel, we have the world Kli, there was never such a thing.

M. Laitman: I do not know, we do not have today a clear image that is the serpent as a character. We do not have, I cannot say.

Student: We can't say that it's Israel, I'm talking about us, the world Kli and then the nations, can we say that?

M. Laitman: No, no, I do not have exactly something to point at. That state is still unscrutinized. No, we will wait a little longer, we will wait but of course, you cannot point at anyone specifically,today that is carrying within him some seed of the serpent or Haman.

Student: Because they were all pushing into some kind of attainment, second Temple and let's say afterwards, come closer to the third temple. So something has to be revealed, something.

M. Laitman: Yes.

Student: The serpent under a different name.

M. Laitman: Yes.

Student: (02:11:42) That serpent, that's the lack of connection between us, that's in order to receive, that doesn't let us connect. It causes us to stay in suffering.

M. Laitman: Yes, it is kind of like the force that does not let us connect.

Student: That's the serpent.

M. Laitman: Let us say.

Student: (02:12:10) We could say that today, the serpent is, that there's like a progress that each one wants to be an individualist. According to his ideal he's willing to just shatter all of society and all rules. We see it on social media and that's how it's expressed.

M. Laitman: There is a certain part of the evil inclination in that, but we cannot say that that is the serpent, no.

Student: (02:13:11) In the article there are two things that I couldn’t understand what he wrote about. What does it mean to keep the love of the others between man and the place?

M. Laitman: Well, as we all connect in order to reach the Creator with love.

Student: He writes that, by wanting to receive the good from the Creator he wants to keep the love of others between man and the place. Man and place, is man and the Creator, right?

M. Laitman: Yes.

Student: What's the connection that he gets the good and pleasure and by this, he keeps the love of others and by that, what's the connection between love of others and man and the place?

M. Laitman: That leads him to the love of the Creator.

Student: He writes afterwards that, in the Zohar he mentions partnership. He did good to his friends by bringing all the world to the good and abundance. What's the connection between bringing the whole world to good and abundance, and by that, he does good between man and friend? I have friends, how can they feel anything from a person doing something good to the whole world?

M. Laitman: Continue trying to do good to one another and you will see how it works.

Student: What is the partnership between man and friend, what is that?

M. Laitman: Then you will see, then you will see what partnership is, there is nothing else to say?

Student: That's before love or is it a higher degree than love?

M. Laitman: You will discover everything.

Student: (02:15:27) This action, connection, when does it become from an empty word to a clear action? That you know exactly how to do it correctly because that's what they're demanding of us, everything we read about.

M. Laitman: The action of connection we all need to do together in the Ten. Each to the extent that it is clarified or revealed before him.

Student: But when will it be clear what it is and how to do it?

M. Laitman: Pray.

Student: What?

M. Laitman: Pray, pray. Pray for it to be clear.

Student: Meaning to want it to be clear?

M. Laitman: Let us say, yes.

Student: Ask the Creator for it to become clear?

M. Laitman: Yes.

Student: I don't want to ask what I always ask you but praying to the Creator, it's the same problem with the connection. It's words that are empty, that I don't know what to take of it. How does it become a clear action?

M. Laitman: Write, write down every day. Write down at least three, four, five pages to the Creator.

Student: What to do with the feeling that you really didn't do anything, to the end of the day, what should I do with it?

M. Laitman: Ask. Pray, clear?

Student: No, that's also not clear. I'm trying to ask in a different way and I don't know what it all is. Every time I reach that same wall, that I can't do anything, not connection, not prayer.

M. Laitman: Prayer at least you can do. If it is not clear, that too, you can enter into the prayer.

Student: Does that mean that you felt that you did something? That you know you're praying, is it a clear feeling?

M. Laitman: You have to say the prayer in such a way that it depicts to yourself that all your words are reaching the Creator.

Student: (02:19:16) I wanted to continue what we were saying: You said, we have a few scrutinies that we still have to do in order to reach bestowal. The question is in our daily work, what scrutiny are we lacking that we need to do?

M. Laitman: The necessity for bestowal, the need for bestowal, that besides that I do not want or need anything, is willing to give everything for that. For the time being it is like that.

Student: What force can give us that scrutiny? Where can you get such a force to do that scrutiny?

M. Laitman: From above, from the Creator.

Student: If the will to receive always searches for ways to find fulfillments then you can get fulfilled from this, from that, it's the will to receive. Is that also spirituality or is that corporeality?

M. Laitman: It is still corporeality.

Student: (02:21:11) From what is a Kabbalist happy from?

M. Laitman: From what is a Kabbalist happy? From the smallest things to the most exalted things. It all depends on what he sees before him for the resolution, do you understand? If I were truly happy I would be happy together with you to reach the degree of Purim.

Question: (Woman Unity): (02:22:37) In the beginning of the article we scrutinized, let's say, I see a place where I can, in one percent bestow through vessels of reception and then we scrutinized that the connection that you answered a friend that we can't connect in the vessels of reception but they invert and become vessels of bestowal. Does that mean that there aren't vessels of reception, they're not considered vessels?

M. Laitman: No, it is not correct, of course there are vessels.

Student: What does it mean to invert the vessels that you were saying?

M. Laitman: I do not know what I meant.

Student: When you answered the friend, you said that we need to ascend to vessels of bestowal and we don't bestow in vessels of reception, that the vessels exchange.

M. Laitman: I do not know, we have to go into that state again.

Student: Can I ask something else?

M Laitman: Yes, quickly.

Student: The result of the correction on vessels of reception, is that the state of forgetfulness where the intent to receive will?

M. Laitman: No, not exactly, no.

Question: (Woman Heb 1) (02:24:20) In Purim we learn that we need to get drunk until you can discern between a man and Mordechai and all the internality is just erased. We also went through a very strong convention and it feels that we have to start something from the beginning so how can we depict the path and the goal?

M. Laitman: The goal is connection until you cannot differentiate.

Student: What does that mean?

M Laitman: It means that besides the connection between us which becomes an empty vessel for the revelation of the Creator, for the revelation of the whole spiritual ladder. I do not want to attain anything else.

Student: An empty vessel that you're building with the Ten, that's the purpose?

M. Laitman: Let us say that, yes. Okay guys, be healthy. I think all together we had scrutinies and we entered into a certain feeling of Purim. Purim, in yes and Purim in no, and that is how it is.

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

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

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

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