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

World Kabbalah Convention

"Connecting in the Ten, Adhering to the Creator" Feb 19-21, 2026

Day 1: February 19, 2026

Lesson 2: You Have Made Me
Rabash. Article No. 25, 1985. In Every Thing We Must Discern between Light and Kli

Reader: Dear friends, we're about to enter into the second lesson, You Have Made Me. We've been through Lesson Number One, we went through the opening ceremony, we heard at its end how Rav tells us that we're ready together. With us here are Rav, Rabash, all the Kabbalists are holding us here on their hands, and all that remains for us to do, and to do. In the first lesson, a big part of the Rabash article talked about making a temple for Me, and I shall dwell amongst you. Now, we come to do, to make the Creator. We're going to do this together, in the Tens, the whole general Kli, all the friends that are here, all the friends in the world. We have now an hour and a half in which we're building the Creator between us. We will start the lesson with a reading of an article, the article of Rabash, One Should Distinguish Between Light and Kli In Everything. You should have articles on your tables, you have writing utensils, write your impressions, points, as we read it together. And from there, we will continue. So let's go ahead, we're reading the article, let's succeed!

Reading: (02:48) In Every Thing We Must Discern between Light and Kli

Article No. 25, 1985

In every thing we must discern between light and Kli [vessel], meaning between the Giver, who is the Creator, and the receiver, who is the creature.

And since there is no light without a Kli, meaning if there is no one to attain it, then who can speak of it? Therefore, we can only speak of light that is clothed in a Kli, meaning the abundance that the Giver gives to the body, namely the measure of impression of the body from the abundance that pours down to it. We must believe that everything a person receives into his body comes from Him, both corporeality and spirituality, since it is known that there is no other force in the world that will bestow upon him.

Therefore, when a person begins to come into the work of the Creator, we must thank and praise the Creator, for this is the beginning of man’s entrance into the work. The order of the work begins as our sages said, “One should always establish the praise of the Creator and subsequently pray. From where do we know this? From Moses, as it is written, ‘And I pleaded with the Lord at that time,’ and as it is written, ‘God, You have begun,’ and ‘afterwards is written, ‘Let me go over, I pray Thee, and see the good land’’” (Berachot 32a).

Therefore, when he begins to thank the Creator, he first needs to thank the Creator for creating the world, as we say during the prayer, “Blessed are You who said, ‘Let there be the world.’” And then begins the work, meaning the extent to which he can thank the Creator for creating the world. In other words, the extent of the gratitude is as the extent of the pleasure.

Here begins the scrutiny of true and false, and here lies the difference between the work of the individual and the work of the public, meaning between one whose Torah is his craft or not. The meaning is as Baal HaSulam explained: His Torah is his craft means that through the Torah he wants to be rewarded with faith. Or, according to people who belong to the general public, it means that they study Torah in order to be rewarded with the next world, meaning in order to receive, and not to people who belong to the individual, namely engage in order to bestow.

When a person begins to praise the Creator, there is a scrutiny of true and false. That is, usually, when one needs to thank another person for helping him, the measure of gratitude is according to the measure of feeling that he has helped him. Therefore, when a person begins to thank the Creator for what He has given him, the body begins to think of the benefits He has done to him, and to the extent that he is impressed with the benefit that He has done to him, so is the measure of the gratitude.

Therefore, when a person says, “Blessed is He who said, ‘Let there be the world,’” it also depends on the extent to which he is enjoying the world. At that time the body begins to show him that he lacks corporeality and lacks spirituality, and does not let him establish the praises of the Creator. At that time there is a lot of work because then he needs to go above reason and believe that the Creator is doing only good to him, and there is also a scrutiny of true and false.

Since the general name of the Creator is Good Who Does Good, there is a lot of work to believe above reason that the Creator is good and does good. It therefore follows that when a person begins to establish the praise of the Creator, he has what to pray for so he can go above reason. Beforehand, there was not such a great lack of faith in the Creator above reason, but now he feels his lack of faith, and needs to learn Torah so that the light in it will reform him.

It turns out that his desire to establish the praise of the Creator causes him a deficiency. When he has a deficiency, called a Kli, to the extent of his impression from being far from wholeness he has room for work and a need for prayer and Torah.

However, there is another deficiency: Sometimes a person sees his lowliness, gives up, and escapes the campaign. At that time, all the pleasures he receives are only if he forgets about his situation, meaning that he is not thinking about spirituality or he can sleep, meaning feel great pleasure in sleep. This is so not because at that time he derives from sleep some special pleasure, but that when he sleeps he does not remember about the work. This is his pleasure, since whenever he remembers about the work, the body immediately brings him despair and lowliness.

Therefore, a person must always be careful not to fall into despair, namely that a state of suffering has come to him because he sees that he cannot continue the work. This is why Baal HaSulam said that one should be careful to criticize himself, except when he allocates for this a special time, and not whenever the body tells him to introspect. Rather, he should tell the body: “I have a special time for criticizing if I am going according to the line that I was given or have veered off from the correct line. Now I am engaging in Torah and prayer, and I am certain that the Creator will help me as He has helped all the servants of the Creator who wished to go by the right path and achieve the goal for which they were created.”

In my previous article, and in article no. 11 [Tav-Shin-Mem-Hey], I have written that we must say the opposite of what the body tells us. And by this will understand the question of The Zohar and its answer (Behukotai, item 18): “‘And do them.’ He asks, ‘What is, ‘And do them’?’ Since he already said ‘walk’ and ‘keep,’ why the ‘do,’ as well? He answers that one who performs the Mitzvot of the Torah and follows His ways, it is as though he has made Him above. The Creator said, ‘It is as if he has made Me,’ and established Him. Hence, ‘And do them’ as a law and ordinance,” thus far its words.

This answer seems very perplexing. How can it be said that by keeping Torah and Mitzvot we make Him above? After all, “The whole earth is full of His glory,” even before the creatures observed Torah and Mitzvot. Thus, what does it mean “As though you have made Me”?

As said above, we do not speak of a light without a Kli, for in regard to whom is it discerned that there is light? When there is a Kli, the Kli obtains the light. Therefore, when we say that the purpose of creation is to do good to His creations it pertains only to the creatures when they receive the delight and pleasure. This is regarded as having a Kli, and the Kli attains Him in a way that they receive from the Creator only delight and pleasure. But when the creatures do not receive from Him delight and pleasure, the question arises, “With regard to whom the name of the Creator, The Good Who Does Good, appears?”

For this reason, in order for the name of the Creator, the general name of all the names—The Good Who Does Good—to be revealed, and in order for the creatures to receive the delight and pleasure from the Creator, for His benefit to be complete, meaning that there will be no shame in the gift, hence there was the Tzimtzum and concealment, where we cannot attain and feel the good before we qualify ourselves with vessels of bestowal, which is equivalence of form. It turns out that then the name, Good Who Does Good is not revealed, which causes the creatures not to feel the Creator, and this is why there are wicked in the world who do not believe in the Creator.

In order for His name to be revealed in the world before everyone, all the Kelim need is equivalence of form. And in order to have the ability to acquire vessels of bestowal, which are Kelim [vessels] of equivalence of form, we can obtain this only by keeping Torah and Mitzvot. That is, while observing Torah and Mitzvot we must aim that it will be in order to raise the glory of Israel through observing the Torah and Mitzvot.

Israel means the letters Yashar-El [straight to the Creator], where the actions are directly toward the Creator and not for one’s own benefit. This is called “equivalence of form.” In the words of the holy Zohar, this is called “raising the Shechina [Divinity] from the dust,” since spirituality is not honored in our eyes so we can tell our bodies that it is a great privilege to be able to serve the Creator, and then the body surrenders and annuls before the Kedusha [holiness]. This is the meaning of what the holy Zohar says, that through “walk in My statutes and keep My commandments,” by that “And do them,” meaning as though you make Me above. In other words, by this you make the name of the Creator be revealed as Good Who Does Good, meaning that everyone will feel the good because you will be rewarded with equivalence of form.

Student: Friends, we are continuing. It was written in the article, it said in the article as follows,

Reading: (19:07) Rabash. Article No. 25, 1985. In Every Thing We Must Discern between Light and Kli

[...] Now I am engaging in Torah and prayer, and I am certain that the Creator will help me as He has helped all the servants of the Creator who wished to go by the right path and achieve the goal for which they were created.”

Student: Now we'll go ahead and listen to Rav's clarification on the article, continuing the prayer, that the form of the Creator will be etched into us. You Have Made Me.

M. Laitman: (19:50) There is a need in everyone in connection with, in relation to the other 613 desires, and we need to correct them, first by seeing that they're all in order to perceive that I wish to take advantage of the other; I wish to take advantage of the Creator, to exploit the Creator. In this direction, Israel, the light, the Creator—from love of the created beings to love of the Creator, that it works in an opposite way: to exploit the Creator and the created beings for my own sake. First, you have to reveal this and this is, also, on the condition that we yearn to use correctly, both the Creator and the created beings. When we wish to reach the general connection with all of reality through the Creator, we discover how much we are in transgressions and malicious actions, and then we reveal the evil inclination. Also, not all at once, but according to how we advance, then we reveal a little bit of the evil part—we require correction. We reveal a little bit of correction with the light of correction, we reveal a greater part of the evil, we ask for correction over it through the society from the Creator. The light comes, we correct the evil according to our request, and from that we discover such waves inside of us that are greater, more vicious. From small transgressions to greater transgressions, and from greater intentional acts of evil to greater ones. Then we correct ourselves gradually but the direction is always love, connection: Israel, the Creator, the light and the Creator are one. And that the Creator, Kadosh Baruch Hu, will be holy—holy, meaning separate – and that the quality of bestowal will always be at the top of your importance, of your values. That's how we advance, the main work is to understand that the corrections are outside of a person.

The spiritual advancement is outside of a person and outside of a person is only the Shechina and the Creator that fills it. What appears to a person as if there is still, vegetative, animate all around him, that's an illusion, it's in our imagination. There's no such thing in reality. And when he begins to discover reality, then we discover that it lacks a spirit of life, and the spirit is the upper force, the Creator, that's behind these characters, these shadow puppets. They're all just garments without—there's just a surrounding quality without internality. I hope we'll work and reveal it more truthfully with the Creator through these clothings.

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Student: Beloved friends, men, women, the world Kli, Rav just said, Outside the person, there's only Shechina and the Creator that fills it. Outside the person, there is only Shechina and the Creator fulfilling it.

Let's enter that feeling together and from that feeling, let's share, our friends, how much we want that feeling to live between us. Let's join the friends, how much—let's share with the friends how much we want this feeling to live between us.

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Student: Dear friends, beloved friends, Holy Shechina, in the article, Rabash ends with these words:

Reading: (31:47) Rabash. Article No. 25, 1985. In Every Thing We Must Discern between Light and Kli

This is the meaning of what the holy Zohar says, that through “walk in My statutes and keep My commandments,” by that “And do them,” meaning as though you make Me above. In other words, by this you make the name of the Creator be revealed as Good Who Does Good, meaning that everyone will feel the good because you will be rewarded with equivalence of form.

Student: We're going to connect to a lesson from our dear Rav. In this lesson, Rav speaks of the topic, You Have Made Me. This lesson for us will be a mutual connection, mutual work. We want to write Rav's words throughout and then later we will talk about them. Let's please, together, let's connect to the lesson with Rav.

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M. Laitman: (33:06) What does it mean, You have made Me? The Creator is the only thing that exists, the only force that includes everything in it. There is nothing outside of it, there's nothing else besides Him. There's nothing that comes out of His boundaries, everything that happens, happens in Him including us. What does it mean, You have made Me? Rather, we have a problem here and this is a very fundamental problem: On the one hand, we wish to reveal the greatness of the Creator as written in the title of this lesson, You Have Made Me: Building the greatness of the Creator—we, we build, and who makes us and builds us if not the Creator? The Creator has a problem. He has to create a creature and create that created being, develop the created being, nurture the created being to make him independent. This is somewhat similar to what we try to do with our children but the Creator has a bigger problem because there is nothing outside of Him. How do we then reach a state where we grow? Let's say that we decide that There Is None Else Besides Him, everything is the Creator, it's all the upper force, He influences us, we are inside of Him. Okay, then what can we do, what do we do next; where is He that I can say that I feel Him, see Him – that I lower myself and submit myself to Him? Why does the Creator make it like that? That, on the one hand, He says, I fill everything, I rule everything, I dwell in everything – that's what the Kabbalists tell us who already attain Him, so why is He hidden, on the other hand?

This is like what we do with our children, sometimes we don't want to help them, directly. We want to hide ourselves and let them work, let them understand what they can and can’t build, something new, big. That is theirs and we're not there, so it seems that in the concealment of the Creator lies His intention, His purpose to make us independent. That's on the one hand, and on the other hand, we have to reach a state where we exist in the world as though He is there, as though He's there. And He's there in such a way that if He were revealed, we would behave exactly the same, just as we, just right now, when He is concealed. That's what we have to achieve, first, and this is called, achieving complete faith – faith above reason, bestowing above the force of reception, the force of our ego – how do I reach that? I can overcome my ego only on the condition that I have the force of bestowal, that I have something greater than the ego. My matter is a will to receive, and the will to receive doesn't hear what I say to it, but only to the extent that it is impressed by the greatness of something. If my will to receive feels the greatness of the Creator, then it does what it says and what it tells it. If it feels its own greatness, then it will carry out what the ego, what the will to receive, wants, that's clear. It has to be one of the two, but in such a way, if the Creator would create the world in a way that we either feel the force of our will to receive or the force of the will to bestow of the Creator, then it just depends who influences us? Who rules us? Who governs us?—and, accordingly, we behave.

M. Laitman: (38:54) If our will to receive would be revealed to us, we would just follow what it says and, in such a way, we are called wicked or egoists, and that is truly what we are now. If the Creator were revealed and we would see that He fills up the world just as right now, our egoistic desire fills the world. If we would see that the will to bestow is everything and that it's great and special and so forth, we would immediately just bow to it and carry out what the will to bestow tells us to. There would be no problem, we can even see this, that it sometimes happens to us; meaning that if something appears to us as the greatness of the Creator in some sense, then we are willing to be in bestowal and giving and love and something for a while. It comes and goes for us, it comes and goes in order to show us that it's possible but only on the condition that we are impressed by the greatness of the Creator more than the greatness of our ego. Meaning, the question is who shall rule, who will be crowned – the will to receive or the will to bestow, there's only two forces in nature. In such a way, if we would just operate that way, then we would either be criminals, meaning following the will to receive, or angels meaning following the will to bestow. Both this force or that force in this scenario would just rule us, govern us completely, and what's the benefit of that? We would just remain as beasts, either impure beasts or holy beasts. That means that I just fulfill the instructions of the force that shapes me, and that doesn't make me similar to the Creator. That doesn't make me Adam, human, meaning I can be in levels of still, vegetative, and animate that are egoistic. Or still, vegetative, and animate levels that are altruistic, but it's all just by necessity and not by choice. So how can I create a scenario where I am free, where I will choose what I want? To either be in reception or bestowal, or either to be opposite to the Creator or like the Creator, but I choose. How can that be? Here, the Creator had a problem – as if, as though: So how do I make the human free so that the human will choose what he prefers: to be in a force of reception as the evil inclination that I created or to be in a force of bestowal like mine and be like my son, my partner, to the point that he's like me, just equal to me, how will I do that?

M. Laitman: (42:46) So the Creator thought and found a solution, the solution is that He needs an intermediate between the will to receive and the will to bestow, between these two opposite forces. A means by which the created being can be comprised of the will to receive, and yet also move to the intention or the will to bestow. How can the created being do this transition? The Creator says, I have to build a state where the human can be impressed by My greatness, the greatness of bestowal, the greatness of the Creator, but not directly from Me. Because then he will just submit himself, be subdued, no. So he won't be subdued, rather, he, himself can study that greatness of Mine to the extent that he wants to. What does it mean, to the extent that he wants to? If he truly wants to recognize the greatness of the Creator but not to be subdued like a slave, then I have to create, to build for him a special state, and that's called, a group; there, he can determine how much he submits himself to his friends, and to that extent, he is impressed by the greatness of the Creator. I am always in the group, I dwell there but concealed, in a concealed way. To the extent that a person aims himself, calibrates himself through the group to feel the greatness of the Creator. He doesn't feel Me directly in My greatness but it's always through the friends, through his annulment towards them. Then, it turns out that he acquires the force of bestowal, as if not directly from Me. And, thus, he gradually becomes Adam, similar to Me, independent, not subdued, not as an angel just following this by necessity. He determines, the person determines through his connection to the friends – to the Ten – he determines how much he wants to be included in the force of bestowal and begin to work with forces of bestowal that he received from Me through the Ten. And thus he rises more and more, he becomes—he rises to life, to the quality of bestowal.

I'm going to give you a few minutes now to repeat this story. The truth is I've never said it that way and I think it kind of worked. Try to explain this: Why the Creator had to create the group? Why, specifically, through the group we have to achieve the greatness of the Creator? Why, when we achieve the greatness of the Creator, this way we are not subdued but, rather, we can use the force of bestowal that we absorb creatively, and that's how we build ourselves. That's how we design ourselves, independently, similar to the Creator? You could even say using the Creator—as it says, My sons have defeated Me. That's how we position ourselves in similarity to the Creator, the same height, the same quality, and love is love, it's not that we do it because we just surrender. Bestowal is bestowal, I don't do it by necessity because I'm afraid or because I'm pressured to. Rather, I am truly free. Just repeat my story as much as you can, a few minutes.

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Student: We wish to be free, yes, we deserve this applause! Like Rav just told us, it was the first time that he entered that story and that's what we're going to do now. We'll take Rav's words from the end of the lesson and we will turn it into a spiritual action between us!

Workshop: Repeat my story as best as you can.

Student: Dear friends, beloved friends, the Creator thought and thought what to do and Rav told us and asked us to repeat his story and we scrutinized it, so let's move forward with the lesson.

Question (PT 23): (54:43) We're still breaking our teeth on this thing called the will to receive that is free. How can you reconcile it?

M. Laitman: What? The will to receive?

Student: The will to receive.

M. Laitman: I don't need to think about the will to receive, it's in the Creator's hands – I need to think about the will to bestow which I attain through my measure of incorporation with the Ten. And the extent to which the will to bestow will cover the will to receive, the Creator will keep renewing the will to receive in me. And each time, I will try my best to attain the will to bestow that will cover the will to receive. This is called, love covers all crimes.

Student: It seems like the choice is only in the group, there's no other choice?

M. Laitman: Through the group, I attain the will to bestow, the greatness of the Creator.

Question (ITA 4): (55:38) What does it mean that He wants the Creator to bring us to His stature? How will we reach that place with our qualities?

M. Laitman: To the extent that I bow, that I'm included in the Ten, I can receive the qualities of bestowal, the greatness of the Creator, the greatness of the group. I can receive it from there, and then I will cover all of my will to receive with my thoughts, with all my problems, with everything that it wants, I will cover it with the will to bestow. Like, sometimes, I have that—I'm all the will to receive and, suddenly, I hear something about the greatness of the Creator, the action of the Creator, and I am impressed and I'm willing to be in bestowal. How does that happen? Something influenced me, something of the greatness of spirituality and then I'm willing, so I want it. But the key, right, determining what to be in, either in the will to receive or in the will to bestow above the will to receive, the key is in my hand to the extent that I surrender towards the Ten and I want to be impressed by the Ten. It doesn't matter that it seems to me broken and disorganized and flawed, that's the picture of my will to receive. Then, I overcome that and I say they are great and I want to relate to them as great and I can do that and it's at the level of this world – let's start there! Let's relate to everyone like that, that they're great—not like your eyes see, They have eyes and see not, it says. In this way, I begin to absorb through the Ten, receive through the Ten, the greatness of the Creator, the greatness of bestowal and then I have power to work with.

So between me and the Creator lies the group that He created, the collective soul which He shattered and to the extent that I wish to collect it, to connect it, to be impressed by it. That's where I reveal the Creator and only there, in that way, relating to the Ten, I can receive the forces of bestowal from the Creator. It turns out there's me, the group, and the Creator. I receive forces from the Creator through the group to me. And to the extent that I am included in the group, to that extent, I discover the Creator in the group. And o the group, in the middle, becomes the playground, the station, the place of my connection with the Creator. That's why the group is called, the soul; the whole will to receive is there and the whole will to bestow is there and everything takes place there, essentially—in the group which grows to the extent of the complete collective soul of Adam HaRishon. What I attain in spirituality is always only in that soul, in that Ten.

Question (Latin 5): (59:03) How does it fit that this story or the fact that the Creator is a force or a law and there's no room there for free choice?

M. Laitman: We can't reach the Creator, grab hold of the Creator, we can't directly reach the quality of bestowal because we are of the quality of reception. But if, in that system called, the soul where there's a will to receive, and also a will to bestow and, towards us, it seems broken to the extent of our will to receive—that's how I see the broken group, One judges through his own flaws. And, so, to the extent that I want, that I try to feel the group, to depict the group as whole, my friends as whole, to that extent I awaken in that broken system. I awaken in it a force of connection, a force of correction which is there. It's only broken to the extent that I see it as broken, based on my egoistic desire. To the extent that I make an effort and wish to get closer to them, then they begin to be more connected in my eyes; they become better, more close to the Creator. The Creator shines through them to me more and more, and that's how I begin to be impressed by the spiritual quality that lies within the group. Which seems as broken but it isn't. It's broken to the extent that I'm broken – that's why it says, one judges through his own flaws.

It turns out that before me is a system that is entirely ready for implementation. I have to relate to it as the correct, good system that holds the Creator in it. The Creator lies behind every friend, everyone is righteous and great and wise and engaging in bestowal and connection. To the extent that I'm impressed by them, through them, I receive this projection from the Creator, this radiance from the Creator, this influence. That influence influences me and corrects me. And then I enter between the friends and I'm like them also and a person can't be greater than the group. He can, at best, to the extent that he receives from the group, that's what he can be. This is called that, one cannot exit his own circle, there is such an article. That's how we advance, if I have a group and I understand that I have to submit myself to this group completely. That, to the extent that I become little in it, through them, I receive more and more influence of the Creator through them. That puts me deeper into the group and I go deeper into it, and I invest in it, all my force and strength and my soul, and that's how we all advance. We can do this just like this, immediately, quickly, in a short time; we can arrange such a group, everyone can arrange it with his group, that there is no problem. And we will meet the internality of the friends and the Creator, there, He appears between us, that's it. Then, our Convention, if we understand this principle and begin to at least somewhat realize it, that will be a true connection in the Convention. That will be the revelation of spirituality in the correct vessel.

Question (Latin 1): (01:03:43) Is the greatness of the Creator dependent on ascents and descents?

M. Laitman: Ascents and descents, we receive them deliberately and it's specifically towards our relation to the group, our attitude to the group in different states. Sometimes, the external circumstances change and then there's inner conditions, my attitude to the group. There's ups and downs, there, so I have to use that to keep holding on to the group in a deeper and deeper way each time. Meaning, I aim myself to the connection between all of us in the group because in the center of our connection, that's where I reveal the upper force, the spiritual force. The force of bestowal and love which I need to, each time, improve myself and, again, put my improved self back into the group – into an influence that is more intense and more correct in the group.

Question (Turkiye 2): (01:04:59) The efforts to connect over time, build our desire?

M. Laitman: Certainly, to the extent that I work correctly in the group, I achieve the force of bestowal from the Creator through the group, and in such a way, I assemble my participation in the group, and altogether our connection reveals to me the qualities and shapes of the Creator to me and to all. That's how we reveal the soul in connection between us.

Question (Spain 1): (01:05:40) How can we feel in the Ten that the Creator is our partner?

M. Laitman: To the extent that we connect between us, we will feel, each time, the force of bestowal that is in connection between us; and this is essentially the influence of the Creator on us. To the extent that we try to be connected between us, we will feel, from this connection, a greater force of bestowal.

Question (Turkiye 3): (01:06:11) Why is this path based on opposites? Sometimes these opposites lead us to conflict.

M. Laitman: The path is altogether very simple: I need to feel myself, each time, that I'm outside the Ten. That I can always add my participation to the Ten internally – it's not physically so much but internally, my connection to them. From the connection between us, we will pray more, ask more from the Creator to receive the force of bestowal and then we receive that force of bestowal and we keep going, we continue to work with it. Until we achieve such an intensity of connection where we begin to feel the inner light there which is the revelation of the soul to all of us.

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Student reads Rav’s words: After all, the path is very simple. I need to feel myself, each time, that I'm outside of the Ten, that I can always add my participation in the Ten internally, not physically so much, but internally, connecting to them. From the connection between us, we will pray more, we will ask more of the Creator, to receive from Him the force of bestowal. And then we receive this force of bestowal and we continue to work with Him until we attain such a level of connection that we begin to feel in it an inner light, the revelation of the soul to all of us.

Beloved friends, we continue building the Creator between us. We continue with the effort. We're giving each other the strength and we will enter a workshop together. Let's talk about how can we feel that inner participation in the Ten. Can I add so I'll begin to feel inner light, the revelation of the soul. Again,

WORKSHOP: Let's try to feel what kind of inner participation in the Ten I'm adding right now so you'll begin to feel the inner light, the revelation of the soul to all of us.

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Student: (01:14:58) Dear friends, dear family! How much light we have here, how much love, how much we've received from Rav, how great are the friends – let's applaud that, our friends in the Ten! Rabash, when he wrote letters to his students, in many of them, he started with, For the brethren, may they live forever. As a Ten, when we thought about what to bring to the great friends who came from all over the world, we went to Conventions that we've had in the last two decades. And we saw many lessons and we collected selected excerpts from Rav, and we want these excerpts to live in our hearts forever, just like that. Now, we're going to hear our great Rav speaking straight to our hearts.

Student: Yes, friends, let's keep, let's maintain silence, let's enter this inner concentration. We're going to read these excerpts once, we want that each word that we hear from Rav will dissolve in us, will enter our hearts like pulses of light. We'll try to find ourselves in these excerpts and allow each sentence to shoot through our hearts and we'll hold our prayer throughout to make the Creator between us.

Reading: (01:17:27) 3. In each and every one’s heart there is a spark from the light of Ein Sof (infinity), and if one yearns to reach connection with the friends and through them to the Creator, this spark begins to shine within him. And that, ultimately, through exercises, through the connections between us, elevates us to a state where that spark begins turning into light. (“Rising Above Reason” Convention, Lesson 1, 18.5.2024)

Reading: (01:18:20) 4. We now, together with you, are beginning to build a collective heart that we share, and in that heart each one will feel that “this is my home”. In a simple way. We need to arrange for that collective heart to always be with us, shining upon us like a sun. (“Connecting to Lishma” Convention, Lesson 1, 20.2.2025)

Reading: (01:18:51) 5. Let’s connect our sparks into the shared reflected light, because we are trying to be in bestowal, in connection above the ego between us, and so build the first vessel for bestowal. And according to the ‘equivalence of form’ within the vessel, we build the Creator. So we have an opportunity, especially after having made so many efforts. (“A Flame in the Desert” Convention, Lesson 1, 17.1.2023)

Reading: (01:19:29) 6. We need to be connected in our hearts as one man in one heart, such that within that special heart the Creator will be revealed. We don’t need anything else besides. All the knowledge, all the emotions, all the revelations, all the worlds, all will be revealed inside that shared heart.

(“Life in the Ten” Convention, Lesson 1, 27.1.2024)

Reading: (01:20:07) 7. Only in their proper relationship, between them, appears and is revealed the proper, shared form of general bestowal, which is called “Creator”. Therefore the Creator says “You have made Me”. You, by attaining such mutual relations with each other, by that, specifically, you build the Creator’s form. And before that there is no Creator. That’s why the Creator is called “Bo’Re”, “Come and See”. (“From Unity into One” Convention, Lesson 1, 6.9.2019)

Reading: (01:20:55) 8. From within the concealment, try to identify Him, to bring us to a state where the Creator rules over my world, myself and the environment; everything that relates to me. And so I bring him to rule over me. That is called “My sons have defeated me”, as though “you created Me”, “you made Me”.

(“All as One” Convention, 24.5.2019)

Reading: (01:21:29) 9. Let us gather our hearts and make of them one, shared, big, strong heart, and out of that heart we will cry out to the Creator. Please. (“Life in the Ten” Convention, Lesson 1, 27.1.2024)

Reading: (01:21:55) 10. I very much hope that we can facilitate a connection for ourselves, to reach “as one man in one heart”. And we will certainly do it. We’ll simply do it. We are the biggest group in the world talking about unity, connection, about uniting the hearts, and so I am certain that can shift the world towards a good direction.

(From a talk with Rav Laitman in preparation for the “Life in the Ten” Convention, 27.1.2024)

Reading: (01:22:48) 11. The Creator wants us to be at the center of the connection, so He can be clothed in that connection, be revealed, and through us to the whole of humanity, slowly and gradually. That is what the Creator wants of us - For us to be the source of the Creator’s revelation to all humanity. (“Opening the Heart” Convention, Lesson 1, 29.9.2023)

Reading: (01:23:23) 12. We only need one thing: To try and feel that we are within the one heart. Within the one heart that the Creator created. No more than one heart, one will, and within that will, we want to connect between us, and that the Creator, He will hug us, He will take care of us. (“All is Attained by the Power of Prayer” Convention, Lesson 1, 1.7.2023)

Rabash sings

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Student: Beloved friends, we heard from Rav today that the group is the means; through it, we build within us the Creator. Let's enter a deep prayer from all our heart for the friends. That they will make the quality of bestowal between them, the Creator, and if we managed to make the Creator during the lesson, great! If not, then we'll continue together to build Him, and until the end of the day, until the end of the Congress, until the end of correction! Let's once again connect to Rav's words in this video clip.

M. Laitman: (01:29:19) I shouldn't do these Congresses anymore at my expense, on my account – by pulling you, it causes harm on our path. That's why I think that what will happen is that you have to advance yourselves to a state where you are climbing on this conveyor belt that's taking us up to the heavens. The success is right before us, we have an open space, a carte blanche, unlimited credit—they all know it, unlimited credit line. Whatever we want, we will receive with our correct desires but there's no detainment from above. There were such inhibitions in past generations that it was terrible. People were willing to cut themselves up but from above, it was detained and they didn't advance them. With us, it's the other way around, we just need to put a little bit of effort in connection, just the correct effort, correctly aimed effort and, then, the system is ready to send us flying. And I actually hope that we are in such a state and, also, the external influences that are seemingly against us and they're pressuring us—it's all to our benefit. It's all in order to shake us up towards success – everything depends on us and I really hope. Also, the world is expecting of us to jump on this conveyor belt and we'll pull them together with us, not behind us, with us, together and it will happen. Personally, I'm full of impression – I don't know how to say it in Hebrew – I have tremendous expectations. Also, I want to say here that women Kli here, it's very important to support, to push the men more and more towards connection.

קבלה מדיה

קבלה מדיה

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

בין אדם לחברו חייבים להתנהג באמונה בתוך הדעת

בין אדם לחברו חייבים להתנהג באמונה בתוך הדעת

בין אדם לחברו חייבים להתנהג באמונה בתוך הדעת

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