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

Daily Morning Lesson: December 16, 2025

Part 1: Recorded lesson - Dec 3, 2015

Rabash. 895, The Meaning of Hanukkah

Reader: Hello, friends. In the first part of the lesson, we will study on the topic of Hannukah from Rabash, the article number 895, “The Meaning of Hanukkah.” We're going to be studying from a lesson from the 3rd of December, 2015, please.

Reader: Hello, we're reading from the writings of Rabash, volume 3, article, “The Meaning of Hanukah.” You can ask questions, as always, on KAB.TV. Relevant questions will be aired during the lesson. Article, “The Meaning of Hanukkah.”

M. Laitman: (00:49) The matter of Hanukkah is actually the first matter that we attain in spirituality. It takes a long path and many actions until we acquire the quality of bestowal. And when we enter spirituality, meaning that state of bestowing in order to bestow, acquiring the quality of Hassadim here we have to know what is the approach that must be clear to us in terms of attaining spirituality. That one is in a constant reality called Creator or light. And this reality does not change, rather only in man’s perception, in man's absorption. And in order to change himself then one is faced with connecting all the pieces of his Kli, of his vessel, and to the extent that he does connect all the broken vessels, then he perceives reality more, and more, and more.

Meaning, there is no change here outside the person, rather inside the person. So that's why it's called the wisdom of Kabbalah, the wisdom of perception or reception. And that's what we need to get into and research and understand and not forget. Our prayers to pray means to judge oneself and ask for a change within the person. As we learn from perception of reality that we see, we discover reality in front of us as a replication of our qualities. And the true reality is the world of Ein Sof, that has no change. As it says, “I, the Lord, do not change.” The upper light is in complete rest where it fills up the entire Kli, and that's it. So the approach needs to be continuous, non-stop work in changing myself. And in fact, one should not think about how to change himself, rather his connection with the group. And that's how he changes his vessels of reception, his perception, only that way. To change himself is psychology. To change his connection with the environment is exactly the spiritual Kli, because the spiritual Kli is built exactly upon the connection of those broken vessels between human beings.

Once we work on changing these conditions, these relations between us, we will advance. Besides that, nothing is changeable.

M. Laitman: (04:53) We don't need to think or pay attention or make an effort in anything else. And this approach - that There is Nothing Else Besides Him, The Good That Does Good, I the Lord do not change, the light is in complete rest - that everything depends on the vessels, not on the light. All those things must be clear to us and carved and etched in our mind and heart. And when it's really carved in our heart, we'll be able to correctly interpret everything that's happening to us, that what's happening are the inner changes in us that elevate the new Reshimot, and by them we seemingly feel an outside world that goes through many changes. And it's all from the result, the results between us. And it's all a result of whether we process the new data that arises within us correctly or not. This is how we learn from perception of reality and from the work of one in His world. And we should not forget about this. We should even perhaps declare and remind it a few times a day in our world system of Bnei Baruch. We should discuss it. “One shall help his friend.” And if this form will be clear in front of us, that everything depends not on externality, rather on our inner changes, and we have nothing, there's nothing that needs to happen on the outside. Even the light that reforms depends on us.

We awaken the lights either to bestow more, to influence us more or less. So if we will discuss this more and more, we can hope that it will be received in us and determine our correct path to progress. Is that clear? No questions? Okay. So, let's approach the article.

Reading: (08:02) Rabash. 895, The Meaning of Hanukkah

A Hanukkah candle, its measure is “until all feet have vanished from the market.”

M. Laitman: That's what's written. This article, we need to understand, is not an article that Rabash wrote in a regular way, meaning it's not that he wrote it for someone else. He wrote it as notes to himself to later discuss it or write about it or mention it in a gathering, in a meal. It's not an article that was written to a reader.

Reading: (08:44) Rabash. 895, The Meaning of Hanukkah

A Hanukkah candle, its measure is “until all feet have vanished from the market.”

Regel [foot/leg] comes from the word Meragel [spy]. “Market” means the public domain. When we are in the private domain, we walk in wholeness and there is no room for spies. On Hanukkah, we must extend the light of Hanukkah until all the quality of “spies” vanishes from the market, for in the place of the light, there is no room for the Sitra Achra [other side].

M. Laitman: Meaning, to what point do we need to work on correcting our vessel? This is called Hanukkah. Until the foot will be finished from the market, meaning until all the spies within us will be eradicated, then we have to continue the light of Hanukkah to that point.

Reading: (09:52) Rabash. 895, The Meaning of Hanukkah

“The following year they were appointed as [days of] praise and gratitude.” Why did they wait for the following year?

M. Laitman: Meaning, in the first year, when they found the oil tin and lit it, and then they corrected the temple, and they erected all the vessels, then they didn't determine the praise and gratitude. Why?

Reading: (10:17) Rabash. 895, The Meaning of Hanukkah

It is because on the first year of their victory, because of the greatness of the miracle and the brightness, they adhered to their Maker and seemingly became one body, to the point that they did not need to appoint praise and gratitude.

M. Laitman: Meaning that there was an awakening from above, and so they didn't have to determine this holiday as an awakening from below, the magnitude of this day, of this status.

Reading: (10:52) Rabash. 895, The Meaning of Hanukkah

But the next year, they had to appoint it with praise and gratitude the way one hammers something with nails so it will not fall, so they will adhere to the Creator through gratitude (Avodat Ysrael).

M. Laitman: Meaning that this is already something they have to do themselves. So the matter of holiday is something that arrives again and again. In each and every degree we have a return to the same corrections. Just as with our entire process from the beginning to the end of correction, there is also in every cycle, let's say, of course to a small extent, but we have the entire process there. We studied as ten Sefirot, the general structure, it's all the same because, all in all, it is ten Sefirot. And so we continue the same from one year to the next, and the same from one spiritual degree to the next. So he says that the first time it was without praise and gratitude, as it was by the upper force itself from above, and then by the awakening from below. Meaning that we determined it ourselves, and then we continue that degree of Hanukkah.

Reading: (12:47) Rabash. 895, The Meaning of Hanukkah

The debates concerning Hanukkah were not mentioned in the Mishnah although there is a dispute between Beit Shammai and Beit Hillel, for the Mishnah is the internality of the world, but only in the Braita [Gemara], which is external, as it is written, “Go and learn it outside,”

M. Laitman: That's why he says that in the Mishnah that Hanukkah is not there, it's not mentioned.

Reading: (13:16) Rabash. 895, The Meaning of Hanukkah

for Hanukkah implies that the brightness is mainly about lowering down the Kedusha [holiness] so that it shines outside (idem.).

M. Laitman: Meaning, to bring the holiness from outside to inside, or you can say from the inside to the outside. If the Mishnah is the interior of the vessels, and Hanukkah isn't mentioned there, then it's about advertising the miracle on the outside.

Reading: (13:57) Rabash. 895, The Meaning of Hanukkah

According to the view of Beit Shammai, it “wanes down”

M. Laitman: This means, how do we light the candles? We light them from the left or from the right, first the Shamash and then the candles, or the other way around? Do we put all the eight and then count down, seven, six, etc.? Or we start from one, two, three, until we reach the eight? Meaning, how do we light the candles, and what does this imply? So there's the house of Shammai, the house of Hillel, and they both have a different direction, right and left.

Reading: (14:41) Rabash. 895, The Meaning of Hanukkah

like the fruit of the festival, implying that through the external Kedusha, they are rejected and gradually decline.

M. Laitman: So it's about the external ones, that they decrease. And that's why we start from eight and then we go down. And this is what we do with the candles. And in the house of Hillel,

Reading: (15:16) Rabash. 895, The Meaning of Hanukkah

According to Beit Hillel, “it gradually increases,”

M. Laitman: Meaning we always add candles. Why?

Reading: Rabash. 895, The Meaning of Hanukkah implying the Kedusha, to draw the Kedusha as in “increasing holiness” (idem.).

M. Laitman: So the house of Shammai talks about the external ones, that we lessen them. And the house of Hillel talks about us, that we grow by that, we rise in sanctity.

Reading: (15:51) Rabash. 895, The Meaning of Hanukkah

“Broke the walls of my towers.”

M. Laitman: Which is what?

Reading: Rabash. 895, The Meaning of Hanukkah

A wall means keeping strangers from entering the tower.

M. Laitman: This means that within the wall, there is also a tower.

Reading: Rabash. 895, The Meaning of Hanukkah

The “tower” means Kedusha, called “a tower filled with abundance.” Conversely, all the Sitra Achra has is emptiness.

M. Laitman: You understood, right? The vessels that can't hold light.

Reading: (16:30) Rabash. 895, The Meaning of Hanukkah

The wall is called “boundary that divides between Kedusha and Sitra Achra,”

M. Laitman: A shield.

Reading: Rabash. 895, The Meaning of Hanukkah

which is faith. It is called “boundary,” meaning the limit of the thought and the external mind. This is called “the seal of the token of the covenant of holiness.”

We must understand why the Greeks wanted specifically to revoke the circumcision and Shabbat [Sabbath].

M. Laitman: This is called the wall, circumcision and Shabbat. Why?

Reading: (17:04) Rabash. 895, The Meaning of Hanukkah

Circumcision is called a “token,” and Shabbat is called a “token,” referring to the covenant of holiness. A covenant means faith, as implied in the words, “And you shall circumcise the foreskin of your hearts.”

M. Laitman: Meaning that we cut off all the vessels that we still can't sanctify for now. And then with all the remaining vessels, we can continue the light.

Reading: Rabash. 895, The Meaning of Hanukkah

Through faith, one is rewarded with faith in the Creator.

M. Laitman: In the vessels that remained in the Partzuf and then what one gets rid of is referred to as the foreskin.

Reading: Rabash. 895, The Meaning of Hanukkah

The Klipa [shell/peel], which is called “foreskin,” parts from it, so there is room for installing Kedusha.

M. Laitman: Because all the holy vessels are separate from the impure vessels. They're separated by a wall. And then in the holy vessels there is a creation of the tower.

Reading: (18:18) Rabash. 895, The Meaning of Hanukkah

All their efforts were to cancel them and admit them into the cursed philosophy, which is against faith.

M. Laitman: This refers to the Greeks.

Reading: Rabash. 895, The Meaning of Hanukkah

This is called a “wall.” To the extent that they inserted philosophy, to that extent it is considered that the wall was breached.

M. Laitman: Between the Klipa and the Kedusha. And we don't need more. If there's connection between this and that already the holiness is disrupted and nothing can be received. And it's just like cancer that starts consuming a healthy body. And that's why we have to really make sure that there's no connection between the Kabbalah and philosophy.

Reading: (19:19) Rabash. 895, The Meaning of Hanukkah

This is the meaning of the words, “broke the walls of my towers and defiled all the oils,” for “oil” means the clarity in Torah and work.

M. Laitman: Even just one little burst is enough.

Reading: Rabash. 895, The Meaning of Hanukkah

A stupor and sealing were placed on the Kedusha, meaning they felt no vitality in Torah and work, and found only one jar of oil that was marked with the seal of the high priest, and it had enough to burn for only one day. A miracle happened and they lit with it for eight days.

M. Laitman: Yes, it means that when they searched and tried to recreate, restore the wall and correct it, they found only one spark that they can use to enliven the work of holiness, the work of bestowal. But when it starts, then it's a problem.

Reading: (20:47) Rabash. 895, The Meaning of Hanukkah

“With His mighty hand, He brought forth the Segula [remedy/power/virtue].”

We should understand what is this Segula. In the essay “Mutual Guarantee,” he writes, “And you will be unto Me a Segula from all the nations, for all the earth is Mine.”

M. Laitman: Meaning that, if a person does not give up any of his desires, meaning that he wishes to sanctify everything, then he gets help from above.

Reading: (21:12) Rabash. 895, The Meaning of Hanukkah

He asks what is the connection of Segula to “all the earth is Mine.” He explains there that “You will be unto Me a Segula,” for through you, sparks of cleansing of the body will be passed on to the all the nations, for Segula means a desire to bestow.

M. Laitman: That if you think about the general correction, which the Creator yearns for to do good to his creatures, to all of them, then you will get help in supporting the correction. Because you'll get it first, because you have to be a passage. He writes about it in Matan Torah, about the same topic, that on condition that you take care of everyone, then you're worthy of being corrected, otherwise you're not.

Reading: (22:08) Rabash. 895, The Meaning of Hanukkah

Indeed, we should understand why it is called Segula.

M. Laitman: The desire to bestow for us to have, in order to bestow on to others, and by that we bestow on to the Creator, to all nations.

You really have to understand why we call it a remedy. Because it is known that the way of the world is that something that is not compelled by the mind, that it will come to the opposite state.

Meaning, when there's no connection between cause and consequence, that's called a Segula, a miracle. Suppose you do something here, suddenly something happens there, and there's no rational connection between the two, it happens suddenly. And it's not that it has any kind of continuity or something, that's called a miracle. And the same with the remedy, that there's no connection between these two.

Reading: (23:11) Rabash. 895, The Meaning of Hanukkah

It is known that something that is not confirmed by the intellect usually does not change to another state. It follows that the reason has no direct relation to the result, and this is called Segula.

For example, a person who needs money in order to be rich is told that there is a Segula that if he donates a lot of money to charity, it is a Segula for wealth.

M. Laitman: Which doesn't make sense. So this doesn't make sense. In order to be rich, you have to give away your money. How could it help me? I have ten million. I want another ten million, and I'm told, you know, give away one million, and you'll get another ten. How could it be? These things seem irrational, but if they come as an advice from above, they're called a remedy. How do they work? We don't know. It's above the reason, it's above anything we see. That's why it's called a remedy.

First of all, the indication for a remedy is that it doesn't make sense, that it comes from above, that it's written decisively, and you have to do it because this is sort of a bridge from one thing to another that doesn't follow your logic, but it follows the upper degree that is the connector between the two states. So remedy is when you cling to the upper degree, and then it happens, but through an action called a remedy. Like he says, let's say that a person gives away what he has in order to be rich.

Reading: (25:19) Rabash. 895, The Meaning of Hanukkah

This is counterintuitive, for one who wants to be rich should not waste any penny on others. And yet, “Give tithing so you will become rich,” this is called Segula.

Concerning our matter, “One who wants to live should put himself to death.” That is, one who wants to lead a life of pleasure must not want and not receive anything for himself, but only to bestow. Only by this will he receive delight and pleasure. It follows that the desire to bestow is a Segula to thereby obtain abundance.

This is why they said, “With His mighty hand,” called “the hand of Hesed [grace/mercy],” for Hesed is called “mighty,” He took out the Segula from the people of Israel. By giving to the creatures that quality of Hesed, they can execute the vessels of bestowal from what one is included in.

This is the meaning of “Your right [hand] is stretched out to greet the returning.” “Returning" means that when one does not want to be a receiver, but always wants to be among the returners, he returns everything he needs. Then, one who wants to be among the returners, “Your right is stretched out,” meaning the quality of Hesed that the Creator is sending him. By this He takes out the Segula.

Our sages said, “What is Hanukkah? Hanu [parked] Koh [here].” It is known that Koh refers to Malchut, the name BON, Aleph-Hey-Yod with a filling of Heys of the filling of the filling. This means that those who had a war to take upon themselves the kingdom of heaven, because acceptance of the kingdom of heaven is built on the basis of in order to receive, there is a great war, since this is against nature. Hence, emerging from this state is called “the miracle of Hanukkah.”

This is regarded as “lowers the proud to the ground, and raises the low up on high,” for bestowal is low in our eyes because when one sees that this act will not yield any reward for his own benefit, he feels it as a state of lowliness.

This is the meaning of “We have no permission to use them, but only to see them” regarding Hanukkah candles. Using is with vessels of reception, and here the miracle was that they served the Creator with vessels of bestowal.

M. Laitman: This is the first miracle. The second is,

Reader: (28:55) and this is the difference between the chanukah and the Purim, where the miracle of chanukah is over the vessels of bestowal. However, in Purim, there was a miracle over the kelim of reception. Therefore, that's the place for a feast and joy. However, in chanukah, it's only to look at them and not to use.

M. Laitman: Well, it's possible even from the first read, it's sort of in order, sort of clear. We can kind of see what we read, because we also reviewed a lot of Hanukkah material before that.

Question (Petah Tikva Center): (29:38) What is this rule that you should give away money in order to become rich? What is this remedy?

M. Laitman: That if a person wants to work in spirituality, I'm not talking about corporeality, that all the advice of the sages, the great Kabbalists we have to see that they all give us advice for spirituality. The fact that we manipulate them towards corporeality that’s how he says, it's not the will of the sages, meaning they're always discussing the lofty issues and not this world. For this world, go to a shrink, go to a scientist. But sages are only talking about the spiritual work. So with the spiritual work, it's clear to us if one who wants to live shall put himself to death. Himself, meaning the will to receive, and then he will live spiritually. One who wants to receive fulfillment from the Creator must give away all the fulfillment that he has in his vessels to stay completely empty, to not keep what he has in his will to receive inside the Kli, that we always have to go above having any bread in one's basket. You are familiar with this concept. In one's basket, there's a slice of bread, and then he's certain that everything's okay, but he can't then open himself up to the Creator, so he has to empty the Kli. Just as Baal HaSulam would actively give away all of his money in the evening so that he won't have anything in the morning. That's a higher degree, but that's how it is. And you live that way, relying on the upper force. So, this means that the remedy for richness is dispersing the asset.

Question (Petah Tikva Center): (32:23) So to pay Maaser in order to get rich, what does it mean?

M. Laitman: That all that you have in your will to receive, you have to empty it, empty that will to receive from everything that it has, because then, only then, you can rely on the Creator and activate the prayer in order to receive the right fulfillment, which is Hassadim. Because when we come to the wisdom of Kabbalah and to the work of the Creator, we think that we are fulfilled according to the same style of how we fulfill ourselves right now, meaning in the same style, in the same concept of how we fulfill ourselves now, and it's totally not that way. Today we fulfill ourselves by reception. In the spiritual work, in the spiritual state we fulfill ourselves by bestowing. The pleasure of bestowal fulfills us. The more I fulfill others, the more I enjoy. Besides that, I don't work in order to enjoy in that kind of way.

Question (Petah Tikva Center): (33:53) So that should be the intention?

M. Laitman: This is called true wealth, that if you want to be rich in that sense, then you certainly have to empty your vessels of reception.

Student: So this should be the intention I have to add to the corporeal pain of Maaser, that by giving Maaser, the hope is for my entire method of receiving pleasure and life will change.

M. Laitman: Well, it's a root and branch, but in terms of corporeality, yes, but spirituality, it's a different thing. It's the tenth part that we work on, that we give up on because it belongs to corporeality, and all the rest of the qualities, the rest of the Sefirot, are risen in spirituality.

Student: It's like an entire world to pay Maaser in order to give, to become rich, to different levels here.

M. Laitman: It's the principle of the new approach towards fulfillment, sure.

Question (Petah Tikva Center): (35:21) He also mentions to die for sanctifying the Creator.

M. Laitman: Right, that's in each and every degree, yes.

Question (Petah Tikva Center): (35:43) Can you please explain what he says, that accepting the kingdom of heaven is based on in order to receive?

M. Laitman: Where is it written? What page?

Student: Page 2061, second column, second paragraph. “Because the acceptance of the kingdom of heaven is based on…”

M. Laitman: Wait, wait, the paragraph starts with what?

Student: The sages said.

M. Laitman (Source Text/Commentary): (36:19) Ah, okay, the first paragraph. So they said, what is Hanukkah? Hanu Koh. It is known that “Koh” refers to Malchut, which implies BON, Eke. It means that the people who had the battle of taking upon themselves the Malchut of heaven, because the Malchut of heaven is built on in order to receive, there's a great war of going against nature. And in that respect, it's called the miracle of Hanukkah. Meaning, to leave the aspect of Malchut, the aspect of reception.

Student: So why is it specifically that the acceptance of Malchut Shamayim is based on in order to receive?

M. Laitman: That in order to receive is how your reality is built, and you have to take on the burden of the kingdom of heaven above it, despite it.

Student: So the basis in order to receive is like from Lo Lishma to Lishma?

M. Laitman: Well, let's say, it doesn't matter to me how to say it to you. You interpret it in your own style. To rise above, yes.

Question (Petah Tikva Center): (37:44) I understand that the state of a spy under the authority of the many is an inner state.

M. Laitman: It's all inner states.

Student: So, what am I supposed to do when I meet a spy?

M. Laitman: What kind of a spy? Let's say, a thought to go to hang out in a bar right now, instead of being along with the friends in the spiritual work, yes?

Student: Suppose.

M. Laitman: Okay, this thought, let's say we call it a spy. So what are you supposed to do? You know or not? You need to detect that it's a spy.

Student: And after I did?

M. Laitman: Then what do you do? You have to try to uproot him, to resist, to throw him outside of your holy circle, where you want to be completely in sympathy with the group, with the Creator, with the friends. That all these Greeks in you, who want to break into your wall, into the holiness, you actually expel them. And we also have to realize that we are already after all the degrees from below upwards that the people of Israel have accomplished in their history, both corporeally and spiritually. And so we need to yearn for it to happen to us. It's not that we open this path for the first time, meaning that by the request and by the gratitude and by all of the actions, we already know what we're supposed to expect.

Question (Petah Tikva Center): (40:18) What does it mean to be spiritually empty?

M. Laitman: Empty, means a vacant space for fulfillment, basically, in spirituality. The place that is free for corrections, because how we fulfill our vessels is not in fulfillment like we had before, of pleasures, rather in corrections. And these corrections, we take them as fulfillments, as pleasures. The fact that I constantly think of bestowal and love of others is what fulfills me. Would it fulfill me before in my previous vessels of reception? No. I have made a restriction over that kind of fulfillment. What fulfills me now is a new approach to the sources of pleasure. I want to relate to them as a giver, and this is what fulfills me. Meaning, we reach a state where our vessels are fulfilled with a new fulfillment. And with it, we determine that this is the pleasure, and not what we had before. And it was a pleasure of separation, and this is a pleasure of adhesion. And the change between the previous state and the present state is called acquiring the intention.

Student: What I don't get is, currently none of my deeds are spiritual. So how can I be spiritually empty then? Because whatever I do for the friends, I see that it's always eventually for myself. And even when I check, I see that it was for me.

M. Laitman: That is why we have to work on the quality or the measure of the wall. We have to erect the wall. So there's a clear border between the Kedusha and the Klipa, at least on our degree. And then, when we're certain that we have this wall, this wall is built by mutual guarantee. And then there is an area where we will feel empty. Empty of what? Of mutual bestowal. And then we'll begin to mutually bestow. But how? To what? Bestow to what? We will then require the reality of the Creator, the presence of the Creator. This is called, “You have made Me,” that we will desire our connection to take on the form of the Creator, according to our state for now. Each time we'll have a new Creator, different.

Student: What I didn't understand was, when you talked about the miracle, you said that there's this point where one's disconnected.

M. Laitman: There's a cause and effect that are disconnected. That's what we call a remedy. The remedy. It's not a miracle. You can say that, in simplicity, you can call it a miracle, but a miracle comes from above. The remedy depends on the person. There are still differences.

Student: But at the same time, we say that one action in spirituality is added to another, meaning there is continuity.

M. Laitman: Right. Yes.

Student: So, why is there a disconnection between the moment when I perform the action and the moment of the revelation of spirituality?

M. Laitman: No. That's not correct. That's incorrect. The actions continue perpetually, non-stop. Part of what we do, we identify. Sometimes we do, sometimes we don't. What you don't see is the results, the phenomenon of what we're doing. That's why you have this kind of impression. But in fact, spirituality is a continuous motion, always advancing, good way or bad way, towards the final correction.

Student: Suppose that a person is on his way to discover spirituality. He feels that he's going to cross the Machsom now?

M. Laitman: No. How can he feel where he still is not? He's still not there. On the contrary, he feels the opposite way. Otherwise, how could he have such a big desire to cross over from reception to bestowal? It's a totally different intention for the action, for the fulfillment, for valuing the action and the fulfillment. Again, as we already discussed, the fulfillment as it was before is no longer a fulfillment. I kick it away, I restrict myself, I don't take it into account at all. And my fulfillment now becomes the measure of bestowal that I can have.

Student: Is it me who restricts you, or is it the group that restricts you? Who is making the restriction? The group or myself?

M. Laitman: When you approach restricting yourself, you see that the group also restricts itself. The group is always in a state that you have reached. You have no way of ruling out the group or seeing a flaw in the group, on the one hand. On the other hand, you also need to elevate them in order to elevate yourself and to appreciate them in order to appreciate yourself.

Student: So why is Hanukkah considered a miracle?

M. Laitman: Why is Hanukkah considered a miracle? It's because they have received the force of bestowal from above. The force of bestowal cannot be created, generated by oneself. That's it. The light of Hassadim, it's the light of mercy that begins to arrive to a person and it feels needed and desired, and one doesn't want anything besides that. Later, when he receives in order to bestow, it's even farther away from the initial fulfillment that existed in Malchut Ein Sof, for instance.

Well, let's say an example from this life. The mother enjoys giving to the baby, and then when he ate, she feels full. So what is she fulfilled by? She is fulfilled by giving to him. This is her fulfillment. Because she's called a mother, because she's the giver, the regular person, will he enjoy that? No. He has to receive pleasures in vessels of reception. She receives it in other vessels, vessels of bestowal. Where are the vessels of bestowal? But if you're connected to the others, and if you fulfill the others, and the fulfillment of others becomes your own, this means that you now have vessels of bestowal that are full. Think.

Question (Petah Tikva Center): (51:00) I'm kind of confused. When a person, he does something, does he have to think about, suppose for there to be a miracle, a remedy, or should he think about the Tzimtzum?

M. Laitman: He shouldn't think about the actions that he now needs to do. These actions will just, we can say they'll come by themselves. He just has to think about the connection with others, with the others, with the friends, to become as one. Nothing more is needed. We also have no commandments at all that refer to that, that we need to make the restriction. It just happens if I think of the others. To that extent, I can't think of myself. Can't. If I worry about the others, if I care about the others, I stop caring for myself. And to stop caring for myself just like that, to make a restriction on myself, I can't do that. This is what you perhaps are trying to do for ten years already, and what do you have out of it? Nothing. But if you care about the others, it leads you to self-restriction by itself. Where did we... We also read it in these days recently. I don't remember where.

Question (Istanbul): (53:07) I can't love the friends. After four years, I can't love them, but I see that they do love each other easily. I can't join them. Am I a Greek?

M. Laitman: No, of course not. To tell a Turkish person that he's Greek, that's horrible. Or the other way around. No, we're kidding. Of course, everyone are eventually brothers. We know that. But... I think that he has a very good approach. He's actually advancing nicely. And the fact that he sees his friends in a good state, that's actually to his merit. It means that he already has some corrections within. And what he's lacking is that it doesn't matter how worse I am, I want to cling to them, to adhere to them. That's it. Very simple. And by that, everything will improve. He needs the measure of annulment towards them.

Question (Petah Tikva Center): (54:51) When the fulfillment changes, what compensates for the lack of fulfillment?

M. Laitman: Love, connection, Hassadim that fill the empty vessel. And you don't want anything. But your vessels are empty, your vessels of reception are empty. I don't need the shirt. But you suffer, you don't feel that you suffer. You are delighted in mercy. Everything is great. I got nothing. Not a house or a clothing, clothes or anything. And I don't need anything. I'm in the light of Hassadim. It fills me up completely. And this is the correction. That's why it's called the correction. You can ask, but still, how can the vessel for Hochma be filled with light of Hassadim and be happy? If I'm hungry, you'll start telling me about some wisdoms and that will satiate me? Of course not. Because we're talking about actual vessels. So, come and see.

Student: Yes, but as long as there is the fulfillment of Hassadim in the vessel, what compensates for the fulfillment which allows the transition?

M. Laitman: The greatness of the Creator, the greatness of the spiritual state that the friends tell you about. And this is what holds you. You're so washed by it that you're willing to die. You just want to get it. Look at all those who go to commit suicide because the influence of the environment confuses them, telling them there's heaven and so forth.

Student: But how does it work that the environment, its opinion influences me?

M. Laitman: Because we were once connected, that connection stays between us, and therefore what the public thinks, what the environment thinks about, influences me a hundred percent. I am completely influenced because we're all in one system. If I were able to cut myself off the general system of humanity, but that's impossible. If I could, that's a different story. But no one can disconnect from it, and therefore no one can protect himself against the influence of the environment. It's just hidden from us that we're connected, so that we will regain connection in a vivid way, but in a different way, that we will now connect because I want to bestow to others.

Student: What allows the environment to influence a person? Yesterday, I suppose, there was a very powerful influence of the environment over each one of us. How do you push that button and it happens?

M. Laitman: First of all, everyone is pushing his button in order to bestow to the others. Now, how did you do it? Was it what? Through the Internet? Through SMS? Through what?

Student: In any possible way.

M. Laitman: I thought you will connect me to it as well. I won't join, but just to be somewhat involved. Why don't you do it?

Student: No, there wasn't something specific. Simply what a person feels, he expressed it to the friends. There were those that sent clips, reminded each other.

M. Laitman: Isn't there like a page where you express it all?

Student: There was one page at the end of the day. A friend comes and writes down what he saw, what he did.

M. Laitman: No, not the specific friend. A place where everyone writes it.

Student: It was sent to everyone.

M. Laitman: No, no. So there is no such page. Like a landing page, a general landing page where you go to express your personal and collective impression together, and that it will also be out there for everyone in the world in BB. Why not? Well, okay, at least you started this way, but it's not... I mentioned it before as well. You can go back to yesterday's lesson, and you'll see that we describe it that way because it has to be one thing common to all.

Question (Petah Tikva Center): (01:00:20) I wanted to ask, did the Greeks, did they develope their philosophy based on Judaism?

M. Laitman: To the extent that they understood Kabbalists. You hear that? Because, look, it's like how you come to a certain sage and you learn from him. You learn. One judges through his own flaws. He wants to learn what exists. He comes with an open mouth, but he only swallows what he is capable of. And therefore, what they were able to catch from the Kabbalists is called philosophy.

Student: So, why was it that during Hanukkah...

M. Laitman: And what happens with religion, or religions? Same thing. It's the same thing.

Student: So, why in Hanukkah they came to destroy the idea itself of Judaism?

M. Laitman: No, it's not contradictory. They actually felt the resistance to what the Jews were doing because they looked at it externally. They perceived these ideas in their externality. Besides, you also see yourself that they were, how to put it, barbarians. Meaning, look at what they believed. All sorts of multiple gods and thousands of forces even. Those fight with those, and give birth to some others, and so forth, and so on. And there's all these stories in Greek mythology. That's how you call it in Hebrew as well. Mythology.

Student: They came to destroy the root.

M. Laitman: Yes, because it's against what they perceived. All the religions are like that, mister. Christianity with all its branches and Islam with all its branches are not against Judaism although they came out of it. All of Christianity exists out of hatred for Judaism. Do you know how much was written about it and how they placed their saints for the most part? It was against Judaism with Jesus and everything, and with Muhammad the same thing. I don't... There's no wonder here that that's how it unfolds in history. On the contrary, in a very minor way, kind of a small way, you have the same thing between fathers and sons. As a son grows up, he disagrees with the father. This is how one degree with respect to the other. That's how it is in nature.

Question (Petah Tikva Center): (01:03:51) Yesterday, as the friend said, was a very special day. But still, there are a few things I wanted to scrutinize. On congress days, let's say, like the Moscow congress, when we're here together, these actions of being together, working together with the friends, being integrated with them, are very simple, hardly any effort. You're with the friends, and you're carried out with them. In many cases, it just happens. Yesterday, it was different. On the one hand, there was a great influence of the whole society. There was a very clear influence that you really want to include with them. But there was this inner resistance. You had this step to make forward, and you always had to overcome it. There were these two opposite forces, and there was this place of choice.

M. Laitman: This is beautiful. Great to hear.

Student: I'm saying it happened many times yesterday. You do the actions, and sometimes you're sitting, you're stepping back. And what is this situation?

M. Laitman: During the congress, you're under the influence of the environment, because everyone is acting as one. And here, you're in this personal act, individual action, and you have to put in the individual effort. During the congress, the connection is very common, mutual.

Student: The way I felt things... Well, I will put it out simply. It feels that after you're doing these actions, you can do something for your friends. It's even more fulfilling than being with them in congress.

M. Laitman: True, because you prepared the Kelim, the vessels.

Student: Is this the right direction for action? Because I kept thinking that I wasn't connected enough with the friends, and this is why I felt this resistance constantly.

M. Laitman: That's a Klipa. How much am I connected to the friends? How much do I contribute to the friends? How much do I connect the friends?

Student: So, what is the advice for not being there in that Klipa?

M. Laitman: Think about them instead of yourself.

Student: Okay, I got it.

M. Laitman: It's recommended that we will receive some impressions from our groups overseas, all over the world. It's very important.

Question (Petah Tikva Center): (01:06:54) With regard to the work with the whole world Kli, how can we reach a situation where everyone are in the same heartbeat with whatever happens in BB? Today, we have the American board meeting with an Israeli team. How can we work with them tightly, and what can we do for the connection to be the most important thing for us?

M. Laitman: I cannot plan actions not for the American board, or the Russian board, or any board. I'm also not planning any activities here in Israel, although these are the most important actions. But I'm not planning those. I only follow them, and I participate as much as possible. I hope that people are not dispersing, and that from time to time we're moving forward in our dissemination. And although it feels to me that we grew a little weaker lately, you hear that? This is for you as well. We stopped doing these external actions, and we have to search, look for ways to perform them non-stop, really. One continuous action, and maybe even several actions in parallel. Because here, there's no choice. We're in a situation that's deteriorating each day. So, we must take this very seriously. I'm not sure, I can listen to what they recommend, but I have no possibility of influencing, devising on what can be done in other countries. They're together with us in the lessons, they can join our meetings, and everything and anything with us and how we do things here. I'm really for everyone to participate in all the dissemination meetings that we have here. To do it between a few people, it's death. And if someone is trying to limit such groups in dissemination, he is not even worthy of being in it, because it belongs to everyone. Everyone has to know what we're doing and how to do it, and so on and so forth. There are several such consultations that are very specific, that shouldn't be open to outsiders. Until the day of correction, everything is concealed to some extent. But to be involved in dissemination, to be interested in dissemination, this has to be on everyone's mind. And also, when we take care of, we care for such actions like yesterday, and activities, connection in the groups, and connection between the groups, and connection with the world, which is dissemination.

Question (Petah Tikva Center): (01:10:59) I want to understand it thoroughly. To continue the friend's question, what builds in a person that wall?

M. Laitman: No, no, we're already past it. Also this thing, I want to understand fully. This is a little egoistic. If you're not participating with the conversation right now, then at least don't ask, even that you're considering yourself with something that we're not in.

Student: This is something we dealt with.

M. Laitman: Yes, we dealt with before, but not right now. We have to be a bit more sensitive. Each time I discover the same thing, that a person gets up, and although we've already moved from a certain thought, he wants to forcefully drag us…

Song: (01:18:06)

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קבלה מדיה

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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