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

Daily Morning Lesson: January 30, 2026

Part 1: Recorded Lesson

Rabash. Article No. 20, 1988. What Is the Reward in the Work of Bestowal?

Original lesson date: 04/03/2003

Reader: Hello friends, in the first part of the lesson we will study from a lesson with Rav, the lesson is from March 4th, 2003; it’s based on the article, What Is the Reward in the Work of Bestowal? by Rabash. We will read the article together in the Tens, Tens who finish reading are welcome to start a workshop about the main insights from the article.

Reading: (01:32) What Is the Reward in the Work of Bestowal?

Article No. 20, 1988

Our sages said (Avot, Chapter 2:21), “If you learned much Torah, you are given a great reward, and you can trust your landlord to pay you for your work.” We therefore see that we must work for the reward. Moreover, there is a special commandment that we must believe that the Creator will pay our reward. But there, in Chapter 1, they said the complete opposite: “He would say, ‘Be not as slaves serving the Rav [great one] in order to receive reward. Rather, be as slaves serving the Rav not in order to receive reward.’” We should understand how these two statements are valid.

It is known that every branch wants to resemble its root. Since our root, which is the Creator, is in a state of complete rest, the creatures cannot make a single movement unless it improves man’s state of rest. Otherwise, a person chooses rest, as it is written in The Study of the Ten Sefirot (Part 1, Histaklut Pnimit, Item 19): “It is known that the nature of every branch is equal to its root. Therefore, every conduct in the root is desired and loved and coveted by the branch, as well, and any matter that is not in the root, the branch, too, distances itself from them. …For example, we love rest and vehemently hate movement, to the point that we do not make a single movement if not to find rest.”

In other words, we do not make a single movement unless we know that this movement will improve our rest. That is, this improved rest that we receive is called “reward.” This means that if movement causes us to enjoy rest more, we can move. Otherwise, we stay motionless.

Concerning the reward, there is a clear statement in the Torah: “If you follow My laws and keep My commandments and do them, I will give your rains in their time and the land will yield its crop.” Thus, why did our sages say that we should work without reward, called “not in order to receive reward”? This is the complete opposite of what is written in the Torah. Also, one of the tenets is to believe in reward and punishment. So, how did our sages say that a person should work not in order to receive reward?

We should understand why our sages said, “Be as slaves serving the Rav not in order to receive reward.” This seems to contradict the purpose of creation, since the purpose of creation is to do good to His creations, and this is why the Creator created the creatures with vessels of reception, meaning to have a desire and yearning to receive delight and pleasure.

Thus, why must we relinquish the yearning for delight and pleasure and try only to bestow upon the Creator and not satisfy the yearning for pleasures, as He Himself created us in such a nature? Also, how can they afterward tell us, “No, although He created us with a nature for reception of pleasures, still, it is currently forbidden to use these Kelim [vessels], called “will to receive for ourselves.”

The answer is that since every branch wants to resemble its root, as said above, and since the Creator is the giver, where a person needs to receive for himself there is the issues of shame. In order to correct the shame, there was a correction called “receiving in order to bestow.” It therefore follows that saying that it is forbidden to receive for oneself is not because it is forbidden to enjoy. Rather, it is a correction: When a person receives pleasure, because during the reception of pleasure he is in disparity of form from the giver, he feels unpleasantness during the reception of the pleasure.

However, if he receives the pleasure because he wants to delight the upper one, by this he receives equivalence of form. At that time, he has two things upon reception of the pleasure: 1) He does not become far from the Creator upon receiving the pleasure. 2) He does not feel any deficiency upon receiving the pleasure.

It follows that the prohibition to receive for himself is for the sake of the created beings, and not because the Creator needs to be bestowed upon or loved. Everything is only for the sake of the created beings, who receive the pleasure from Him, and to have completeness in the pleasure.

With respect to the correction of the world, two systems were made: 1) ABYA de [of] Kedusha [holiness/sanctity], where there is only the order of reception in order to bestow, 2) ABYA de Tuma’a [impurity], where there is reception in order to receive.

Hence, before a person corrects his actions to be in order to bestow, he is fed by what he drew from ABYA de Tuma’a. Now we can understand what we asked, that we should believe in reward and punishment, yet we are told to work not in order to receive reward, meaning to work for no reward at all. The answer is that the Creator wants to give, as this was His purpose—to do good to His creations. However, there was a correction: “in order to bring to light the perfection of His deeds,” that we will work not in order to receive reward. Only on this correction, not to receive reward, we must make great efforts and do much work, as it is against our nature. Only through the Segula [power/merit] of Torah and Mitzvot [commandments/good deeds] can we be rewarded with these Kelim, called “vessels of bestowal.”

Our reward is that we should believe in reward and punishment. That is, if we observe the Torah and Mitzvot we will be rewarded with vessels of bestowal. If we do not observe the Torah and Mitzvot, we will remain in vessels of reception, which cannot do anything in Kedusha. Hence, how will it be possible to receive the delight and pleasure that the Creator wants to give them?

Therefore, as soon as we begin to walk on the path of bestowal, the body begins to resist, and we must believe in our sages who said, “He who comes to purify is aided,” and in what our sages also said, that the Creator said, “I have created the evil inclination; I have created the Torah as a spice,” since through the Torah, “the light in it reforms him.” We should believe that the Creator will give us this reward in return for our work in Torah and Mitzvot. Thus, there will be no contradiction between what they say, that we must believe in reward and punishment, and what they say on the other hand, that we must be as “slaves serving the Rav not in order to receive reward.”

The answer is that since we should work not in order to receive reward, and it is against our nature and we cannot correct ourselves in this correction, this is why they said, “Man’s inclination overcomes him every day. Were it not for the help of the Creator, he would not overcome it.” Thus, only the Creator can help him by giving him vessels of bestowal. This is the reward for which man should pray that He will give him, since by himself, he cannot obtain vessels of bestowal.

Moreover, one must believe that the Creator will give us this power because many times a person toils and labors to obtain vessels of bestowal, but from the perspective of the correction, which man cannot understand, sometimes a person begins this work of bestowal but sees otherwise—that he is regressing. That is, now that he has begun the work of bestowal, he has become more materialistic, meaning the will to receive for himself is working within him more vigorously.

It follows that he sees that the will to receive in him is working more vigorously each time, until a person despairs and says that he sees that there is no chance that he will ever be rewarded with the desire to bestow. At that point, he says, “I have worked for nothing. That is, I thought that through my labor in Torah and Mitzvot I would be rewarded and it would be as a gift for me to receive that which I have hoped for all the time—to be rewarded with bringing contentment to the Creator and emerging from self-love. But now I see that this is not for me, as I am more materialistic than the rest of the people. In the beginning of my work, I thought that I was not so immersed in self-love, so I thought that this work of achieving the aim to bestow would take as long as any profession we learn. It is not easy to learn a profession, and requires much learning until one acquires the profession he is learning, regardless of the craft—carpentry or a locksmith's work, or even medicine and so forth. They all require time. Some professions require three years to learn, or five years, but there is patience to wait until the time is up. There, a person can work because he sees that each day he is progressing, so he understands that there will come a time, at the end of the three or five years, when he receives his diploma and can get a job in his profession.”

But in the work of bestowal, he sees that each day he is regressing. A year or two may pass and he sees that he has not moved one bit. At that time, he despairs and says that he will never be able to get a diploma that he is working in order to bestow. Naturally, he will not be able to receive the Torah, for only faithful people are admitted there, who will not spoil the Torah that they are given. Since he sees that he cannot get a diploma that he is working Lishma [for Her sake], he will never be rewarded with the secrets of Torah, as our sages said, “He who learns Torah Lishma is shown the secrets of Torah.”

For this reason, he wants to escape the campaign. Our sages said about this state that a person must brace himself and believe that “You can trust your landlord to pay you for your work.” That is, if a person exerts in Torah and Mitzvot in order to receive reward, to be given the power of bestowal, he should not pay attention to his stalled progress. He must believe that if a person makes an effort to be rewarded with vessels of bestowal, the Creator will certainly give him. It follows that this is the reward that we ask for our work: to be able to work without reward, but because “He is great and ruling.”

Accordingly, we should interpret what is written (in the prayer, “May it please,” before Psalms): “Grant me the treasure of a free gift.” That is, we pray and say psalms with the intention that we are not only asking for a reward, but we also want You to give us from the treasure of a free gift. We should understand, since it is known that one must do everything not in order to receive reward.

However, we should interpret that we want You to give us abundance from the treasure of a free gift because if we receive abundance from there, we will be able to work for nothing, not in order to receive reward. Similarly, when someone needs healing, we ask the Creator to send healing from the treasure of healings. Or, if someone needs strength, he asks to be sent strength from the treasure of strengths.

Therefore, one who wants to receive strength from above so he can work for free, without any reward, asks the Creator to give him strength “from the treasure of a free gift,” meaning to be given strength, which to him is a great gift, meaning to be able to do things for free. He regards this as a gift, as it is written, “As I am for nothing, so you are for nothing.”

Now we can interpret what is written (Psalms 121), “I will lift up my eyes to the mountains; from where shall my help come? My help is from the Lord, Maker of heaven and earth.” We should understand David’s question, “From where shall my help come?” and afterward his finding that “My help is from the Lord.” But every believing Jew says that a person has no other place to receive help but the Creator, so what is the novelty?

We should interpret in the above that it comes to tell us that in order to receive delight and pleasure, we lack nothing but vessels of bestowal, for then we will have equivalence of form with the Creator, as in, “As He is merciful, so you are merciful.” Then we will be fit to receive the delight and pleasure.

For this reason, we should interpret according to the known rule that all of creation, which we define by the name “creation,” is only the will to receive for oneself that was created existence from absence. That is, concerning the Creator, we should say that He is the giver and the bestower. But reception is a new thing that the Creator created from nothing. That is, “nothing” means that there is no reception there. This is why it is written, “from absence,” meaning that what exists in the Creator is that He only bestows. If a person can come to that state, called “nothing,” then “my help shall come.” At that time, a person is ready to receive the delight and pleasure.

This is the meaning of the words, “My help is from the Lord, Maker of heaven and earth.” Here he interprets the meaning of “nothing,” meaning the opposite of reception, but rather bestowal. This is the meaning of the words, “Maker of heaven and earth.” It means that He has made heaven and earth, meaning that He bestowed and engendered heaven and earth. When a person achieves the state of “absence,” called “the power of bestowal,” he will be fit to receive delight and pleasure, since nothing is missing from the perspective of the Creator, except for Kelim—for the lower one to be able to receive.

This is the meaning of the words, “From where shall my help come?” It is written that one should not think that anything big is missing in order to receive this delight and pleasure that the Creator wants to give to the created beings. That is, when a person exerts to complete the purpose for which he was created, yet sees that he has still not risen higher than the level at which he was when he was nine years old, and he understands the work of the Creator as he understood when he was nine, when he examines the reason, he says, “I must have been born untalented and I am powerless to overcome. If I were more talented, I would be more noble and I would achieve wholeness.”

It follows that he thinks that he is missing many things. But in truth, man lacks nothing but equivalence of form, called “vessels of bestowal,” as it is written, “As He is merciful, so you are merciful,” for bestowal is regarded as “absence.”

This is what he wants to tells us when he says, “From where shall my help come?” that all we lack is this, and not any talent or nobility. Rather, “My help is from the Lord,” for the Creator made heaven and earth in order to bestow upon people. This is what I need the Creator to help me attain, as this is the Kli [vessel]. After a person has this Kli, called “vessel of bestowal,” the light will come by itself, for such was the purpose of creation—to do good to His creations.

Reader: We will now go into a lesson with Rav from March 4th, 2003.

M. Laitman: (28:49) We heard an article from Volume Five of Shalavei HaShola, What is the Reward in the Work of Bestowal? Our problem is that we cannot remember, we cannot be constantly aware that what we lack is not lights, but what we lack are vessels. I want something, not just in some abstract way –for instance, I'm an expert in a certain profession and it's quite complex—one who needs to study a lot and has a lot of knowledge, real effort, experience. For instance, a doctor—to become a department head, you need to work at least twenty years today. It's a specialization, at least twenty years. What kind of pleasure is there in it, I don't know but that's how it is. So, reaching such a status requires a lot of strength and patience. I need a desire, where will I get that desire from? If I go to the people sitting in a park playing backgammon, I won't receive this desire to become a department head from them, right? Or from some place where they deal with, I don't know, any other profession. I need to go to professionals or those who want to achieve that profession and really listen to and integrate with them, feel their importance of that status and of that profession. I need to constantly be impressed by them, how they are interested in it, and how great this topic is. Besides that, I need not listen to anything else about other professions because then I won't succeed. I'll drift away, it'll weaken me but if I have a strong desire, then certainly I'll clear the ground, I'll find the path to reach whatever I need to reach. 

This is how exertion works in this world and it's also how it works in spirituality; there's no difference. We need to enter among people who can give us desire, passion, this recognition of importance, recognition of the goal, that there is nothing more important than it. That it's more important than all the animalistic things, etc. and only to be impressed by them and do all kinds of actions that I'll be impressed by them as strongly as possible. Let's say that they are students who are studying and in another thirty years they'll become something. But if I appreciate them, that they have truly a good desire and look how special they are—such special people have a desire precisely for that. In short, I need to constantly prepare myself and direct myself like a radio receiver, to attune precisely to hear the right wave. It's the same here, you need to, in every way, attune yourself to constantly hear from the environment, from the society. You can have a thousand and one preparations here. It doesn't matter how many but these are already the efforts to build the vessel. 

M. Laitman: (33:03) When we have this vessel, he says, then we need to turn to the Creator. There's nothing really to turn with, we're not responsible for our heart; but the moment there is a desire in the heart, so the heart turns. It's like he says about the kibbutzniks in the Negev, what are they, the socialists? They don't have any connection with the Creator. They don't disregard Him, they just don't care but they have a desire for rain, that's it – their prayer works. Meaning, whatever is in a person's heart, the Creator hears. It doesn't matter what he asks for, it's included in the system, that's the way the system works. It's not that the Creator wants to hear more or hear less but the system is organized so that the desire becomes heard. I have nothing to do other than with desire. If I prepare a desire, then after desire everything is already activated in a way that was predetermined in advance in the construction of the system. Therefore, Baal HaSulam says that there is nothing else to focus on, only that we have the desire to build the desire, the desire for a vessel. All the fulfillments are truly in this world, after I have a desire, I still need to work with it and to attain and spend twenty or thirty years acquiring status, profession, everything. 

In the spiritual process, it seemingly takes place the same but, there, the emphasis is on the desire alone. That is, attainment in the vessel depends also on exertion in the feeling. But in spirituality, since the fulfillment is ready, the light fills all of reality, the work is only on the vessels, only on the desire. After desire, I have nothing to worry about; meaning, I need to teach myself not to look at anything but desire. To examine my desire, to care only about my desire, that's all. Only that needs to be before me as the one thing that I depend on – the desire in the heart, that's it. If this will be constantly before my eyes, then I will examine the desire. I will constantly care to refine it, make it more goal-oriented, more subtle, more precise. And, truly, the desire itself will work in a more selective and beneficial way. That is all a person should truly focus his attention on. We usually look at what I have in my hand, but we don't understand that the hand is not ready, the hand cannot receive.

Student: What is he—doesn't let us engage in this framework just for eighteen, nineteen hours a day?

M. Laitman: (37:19) In order to be impressed by a framework, I don't need to be here twenty-four hours a day. I can be here and then travel for a few months to another place and still be impressed from afar as well. My inspiration is independent on how much I am physically inside. There are women here who have been inside for ten years, so what? My inspiration depends on how I organize my attitude toward the environment. Do I disrespect it or not; do I organize my inspiration such that I pay attention to every small detail? I constantly train myself to be inspired by the society. I justify the friends in what they are not capable of, and then what they are incapable of, I turn into praise. That he is incapable because he is coerced because he has no strength because he has already exhausted it. Then, everything about him, whether it's negative or positive, I turn it into something beneficial for my inspiration, do you understand? In short, this, again, stems from the awareness of the goal, that aside from the vessels, I have nothing to prepare. My goal is the vessels, I am the receiving vessel that, today, is incapable of absorbing anything. To describe it simply, there is abundance but the abundance does not become revealed because I am not worthy, that is all. How do I make myself worthy? Do it. How? Desire. 

Student: How to make the separation that, on the one hand, I need to justify the friend, on the other hand, there's also a factory and an enterprise here—dissemination enterprise? 

M. Laitman: (39:49) A factory belongs to the factory and a group belongs to the group. In the factory, I relate to each person according to how much they can contribute to production, to our production lines. And in the group, I look at each person according to his investment, how much he tries and how much he can, in a different way. Let's say, there are a few examples of it: Firstly, let's say we took someone from the group and we need to give him some role in the factory, in the dissemination enterprise. We give him one role, the second role—he isn't capable of anything so what do I do? He isn't suitable in a certain role so we need to lower him, to get rid of him like a worker in a factory if he isn't good at it. We get rid of him from that role and give him some other one, and until we give him some kind of cleaning, maybe at least in that he'll be something. That's how it is in the factory but because of that, he shouldn't fall in value in my eyes. A person is born with these qualities so they're not to be praised or blamed. 

My attitude towards him as a friend is according to his desire, whether he wants to invest, whether he wants to be together with me. My attitude towards him as an employee in the dissemination enterprise, the factory, is according to his ability, his natural ability. Whether he has such qualities to begin with or not, whether he knows something or not, and, accordingly, I act. It can be that the greatest in the society in spiritual progress can be at the lowest possible level in the factory. Someone comes to us, now, who is an expert in computers, an accountant – all kinds of professions that we need. We immediately place him above us but that's in terms of profession, it has nothing to do with spirituality. Only if, truly now, there are people who invest more, people who invest less, then I also need, for that purpose, to look at them. Let's say I take only the group without the factory and I look at the group. Then, I also have two approaches: a positive approach and a negative approach. The negative approach is that I come to them and say, guys, we're not okay, what's with you like this? and I begin to shake them up. I truly criticize each and every one, sometimes, we really need to make a lot of these commotions and events. But with the desire to correct the situation from the outset; after I've done that, I need to relate to them. Let's say, I criticized—so now, I need to relate to them differently. I need to become impressed by them. I become impressed that the Creator gave them a desire and they work and they do as much as they can and they invest even more than what they can. What they can, is the point in the heart—that's what the Creator gives them. What they're incapable of but, still, they try with all their might, a little more to awaken the society and to draw from the society and that, too, they do. You know, a mother comes to me with her child so she speaks like this, the child is wise, he's good, he's so handsome, so beautiful, he's really a flower, really an angel! I tell her, I need to hear problems, why are you telling me that he's good? If he's good, so don’t bring him to me – you're bringing him to me because he's fine. Alright, but he has a little something, he's a little bit delayed, he's a bit hyperactive, at home he's not okay, a little bit. You understand? You immediately see both this and that and these things are natural. That's what I want to say, they are natural in us, we relate, we see the negative and we see the positive and one doesn't need to erase the other. These are two approaches that we must develop, both of them: the right line and the left line. Afterward, it will be so for us in everything, not that one will blur the other; otherwise, it will be something in the middle that will be neither this nor that.

Student: It's not above nature? 

M. Laitman: (45:28) No, it's not above nature. You see a mother truly relates this way to her child and that's it. On one hand, she loves him and everything, on the other hand, she also has to see in him things that need correction. But from the outset, why does she bring him? Because she loves him and wants to correct him. That's how we also need to relate to the society. Before I come to the society, I love them; I'm not going to them in order to break them but to elevate them to a more important degree. So that I must have them at a higher, more important degree, and together we will rise – it's impossible without them, it's very, very simple. Very, very simply, we don't need to be corrected for that but this necessity needs to be felt within us. I don't see, here, things that are above nature, instead, Baal HaSulam writes that, Truly, this is the only free choice available to us. So, it's available to us, you don't need any additional forces for this but the approach is clear, simple, practical, something that every person, every human being, can develop. We see it in our lives.

Student: During the study, what is this in relation to the desire of bestowal? 

M. Laitman: (47:23) The time of study is something else, I'm speaking about the society. Are we done with the society? After you have a desire from the society, that you want to be a department head, really like that, with all your strength. You feel that if it's not that, then my life isn't worth living, right? Then you come to the library, to all kinds of places, you begin to study, right? What do you want from the study – o you want, from the study, a goal or do you want just what's written in the book? Do you care to know? Let's say you want medicine. Do you only care to know about how many bones there are in the human body and blood vessels and all kinds of things? Or, do you want, through that, to achieve something, to achieve something, right, that's it. The goal needs to be before your eyes, otherwise, you won't attain the goal. You can just study how the body is constructed, right? If there's no purpose to it, then you do not progress on the path to acquire the profession. It's knowledge for the sake of knowledge. There are almost no people like that. In any case, every person wants something but our progress depends not on the study itself at all but on what you want through the study. Meaning, in my head there is, let's say, 100% space. I can, in 1%, think about the goal and in 99% think about what I am studying. I fill myself with knowledge, 99%, and with 1%, with the knowledge I need for the goal. I progress toward the goal by 1% and 99% I acquire the knowledge, then I can think differently. 99% I need for the goal and only for it I need it, I do not care whether along the way this study, whether I need it or not and who knows if I will need it afterward or not. But they told me that it's a remedy, a Segula, and that we need it and 1% I acquire the knowledge. 

Meaning everything depends on the attitude, on the proportion, what do you give in the study? For what purpose do you study, right, that's it. So they tell us in general, you can, Baal HaSulam said in general: There was this Yemenite MAN who didn't know Yiddish and he would teach in Yiddish, he had this period. So he said it doesn't matter, let him sit, he doesn't need to know the language. That's really how it is. 

Student: Let's say a beginning doctor and he sees, 

M. Laitman: I had this list, I might even photocopy it sometime, I had a list of people who were there with him, he was among these outstanding students. You understand? Meaning we're not talking about knowledge. We're talking about that in which a person who sits here and understands nothing and by nature it's difficult for him to grasp the material. So we don't need that, we don't need that at all, only the direction toward the goal. What do you want from it? So you come to the University and you want to achieve your goal, this is how you come here to study. What's the question? 

Student: Let's say that a student begins to be a doctor, then he sees the veteran doctors, he sees what they do. Sometimes he goes with them to the operation room. Here we can't see what a Kabbalist really is, we can't see forces of bestowal. We see without an example. When you see the actions then you can imitate the actions but you don't see what what's behind it. But like when a beginning doctor sees the veteran doctor who's 15 years doing this then he sees what he's doing. 

M. Laitman: (51:51) Yes, you're saying it correctly, that when we would study something we would also somehow imagine the profession, what is it a person, what does a person do as acquired the profession, for instance, a doctor, right? And they also teach them so then they take them to hospitals and laboratories, everything is right. And with us it's not so, you say that it helps you grasp what you need to become. This is where the problem is – it's not a problem to show us what it means to be a Kabbalist. The problem is how to show what it is to be a Kabbalist: A Kabbalist is someone who sits on a mountain, or in a forest, or in a cave, or on a tree. Tell me who is that, what, what is a Kabbalist, I ask you? The doctor walks with a white coat, he has the stethoscope here, without it hanging on his neck, yes – so without that is not called a doctor. For them, first of all, it's a sign, right? And no, for them it's almost like a sickness that you have this. What do you understand about being a doctor? He comes to a person, checks his breathing, his pulse. What does it mean to be a doctor? At least through that you grasp it, right? What do you want to be in a Kabbalist, what could you grasp from him? Meaning in every profession you grasp external things. For example, a pianist. Right? He sits, he taps there, everyone's looking at how he plays, right? What do you know about the profession? It's an external form. So what external form do you want to see in the Kabbalist?

Student: So, hidden wisdom, what can we see?

M. Laitman: I don't want to speak about the wisdom of the hidden – in general, we have no question. In what can we be impressed by the Kabbalist, right? In any case, you need to build for yourself. I don't want to say that it's above reason, I don't want to say that if they let you see it, then you'd already be like a thief. You wouldn't be able to free yourself from your will to receive, and you wouldn't want to receive, because of that it's hidden. I don't want to go in that direction, that's all right. I want to go from the other side. Nevertheless, we need, in some way, some kind of figure to draw before us, right? So, what does it mean to be a Kabbalist? Something that will attract you to it, you need that. Let's say you speak to your child, what is that? He sees from one end of the world to the other, or what? How would you describe what it means to be a Kabbalist? Maybe we should take someone and have him act for us, such a figure? 

Student: But you see that he probably has the ability to work towards the Creator. I don't know exactly?

M. Laitman: (55:59) I see that he works opposite the Creator, how do I see that? Meaning, we need in some way to speak, perhaps about the importance of the status of being a Kabbalist. You're really saying that correctly, he works opposite the Creator; more, who else can say? Want to acquire the profession? They have nothing like that in their head, so why are you sitting there, if you're wanting it to be like that? Well?

Student: Someone who's in the world of truth, who sees the whole of reality.

M. Laitman: Someone who sees everything, I'll speak simply. The world of truth, they say, you know, about someone that is already in the world of truth. More? What else do they think? Well, what is it to be a Kabbalist? 

Student: Not to think of oneself.

M. Laitman:  Not to think about oneself because when he thinks about oneself, it's bad for him, so it'll be good, right? Well, or nothing? We have a scientist here. He'll say right now. 

Student: To look forward.

M. Laitman: To look forward? Well, let's say to look, I would think he's already in the future. What else does he have to look at? He's right, he's speaking on behalf of a scientist. Someone who sees ahead, not just looks, but really sees into distances from one end of the world to the other, right? 

Student: Sense of freedom.

M. Laitman: Feeling of freedom, that's fine. He feels himself truly in a dungeon. Meaning, free. Free from what, everything I want, right? 

Student: Control over my life. 

M. Laitman: Meaning, I will control my life and no one else will control it, now, we need to explain it thoroughly. Like this, right? What is inside these words? Free. What is free? I can do everything, no one can touch me or do something to me, I am I over myself – at least I over myself, that's enough. Maybe also over the whole world. Oh, I don't care about that. Oh, that's okay, too. 

Student: If I'm certain, then I can. 

M. Laitman: Meaning, I have confidence. Confidence that I feel, attain, and exist in truth, that what I know is truth – that is called confidence. That is very partial confidence, it is only confidence in knowledge. There is also confidence in possibilities, well?

Student: If I'm fundamentally confident, then. Well, can talk about a certain topic without an end and repeat it, again and again. 

M. Laitman: The main thing is that he has the ability to even speak about one word endlessly, good! Every single thing is legitimate because human beings speak from within their vessel what they truly think about the possibilities that open up. So there is no one here who is more or less, but see how much there is. Well, well.

Student: Each and every word he utters, you feel that it's not from this world.

M. Laitman: Ah, meaning that every word the Kabbalist brings out has infinite depth from which one can truly drink, tight? 

Student: Takes advantage of any opportunity to pass the wisdom on to others, not getting tired.

M. Laitman: (01:00:36) He's already speaking about how a Kabbalist serves a great deal, let's say, yes? Or humanity, that he's constantly in the service of humanity to bring them closer to the Creator. More. 

Student: Feeling above time and space?

M. Laitman: Right, not just free, just free like that but existing above life and death; meaning for him there is no matter at all of the passing of time in our sense, right? He's in the feeling of infinity, eternity. More, yes? 

Student: Love lacks pleasures?

M. Laitman: Well, okay. A Kabbalist can, let's say, yes, he can fulfill himself with all the pleasures possible in existence, wonderful! And he can also give them to everyone without any limit. More, yes? 

Student: He says, I'll be able to rule the world. 

M. Laitman: Well, that's the Moroccan, who has more honor, to control the whole world. He's missing Saddam, he wants that too, to control the whole world. What does this control give a person? What does it give me? That I will control the whole world. Let's say I enter, as the Rebbe said, I enter into a chicken coop, I want them all to stand to one line, in a line and every chicken will look at me like this. Do I have such a desire or not? If someone does something toward me and I get angry at him, yeah? Meaning, to control the world depends on our degree, right? If something is important to me, so I want to control it. If that thing in my eyes is unimportant, it might be an important means to achieve something. But if it in and of itself is unimportant to me, what is important about controlling or not controlling it? Does the desire really come to me now to control all the cockroaches in the world, or all kinds of things like that? And this appears, I feel nothing in it, meaning, I don't think that this is the desire of the Kabbalist to control the world. Because this world, he sees in such a way that there is no one to control – there is nothing to control – and other than that, he discovers that in this world, the Creator controls completely. If we knew that in this world, that in this world, it is not people who control. That it's not that he controls, or that one controls, and this one is more than this, but it is rather the Creator who controls, then we would have no demand at all that I want to control. There is one who controls, you understand? However, because it seems to us that each one is as if independent and I want to control his independence, but that will soon disappear. You see, everyone as being operated from above, then in general, who is there to control? They are anyway being controlled, how can you put it? Controlled. More, nevertheless, what else? That's all altogether? Yes. 

Student: One who advertises the greatness of the Creator. 

M. Laitman: (01:04:57) The Kabbalist is one who advertises the greatness of the Creator, good, yes. 

Student: One who comes to a true sensation in the sense that nothing else is needed for him in life.

M. Laitman:  Now that is true, meaning he reaches a true feeling that besides the work of the Creator, nothing is necessary for him. That is the highest possible degree, right? Yes, well, who else wants? 

Student: The attainment of the reason for the events.

M. Laitman: Yes, so nevertheless he wants to control this world, meaning he wants to attain the causes of everything that is done here. Well, let's say not exactly, not to the extent that he wants the world, he simply needs, he wants to see from one end of the world to the other. From infinity to this world and back, how the whole system is conducted, right? That's it. 

Student: To know the causes. 

M. Laitman: Down to know all the details, there is no problem. 

Student: I want to attain the pleasure of what is discussed in the books.

M. Laitman: Oh, he simply wants to read a book and attain the pleasure that's inside the book. For instance, a cooking book, you read, and you feel all the flavors, you know, like those magic books. You open it up, and you're inside it. So that's how you want it, right? So I read, and immediately I'm in that. Yes, I'm in that, that's what it means, to feel.

Student: The concern of the Kabbalists is that all of humanity is at least at his degree. 

M. Laitman: Meaning to care that the whole of humanity will at least be at my degree, or higher than me. Yes?

Student: This is where, in this world, the vessels that need the relation with the Creator. 

M. Laitman: The Kabbalist feels that in this world, and in all of creation, there are vessels that yearn to adhere to Him, right? To adhere to the Creator, right? 

Student: Maybe running away from boredom and nothingness of life.

M. Laitman: A Kabbalist is one who succeeds in escaping boredom and the emptiness of life, from despair. Yes, nice, that's good. Why are you laughing? He's also speaking from the heart. 

Student: A Kabbalist is a servant of the Creator, he feels dependence on the Creator, well, apparently that's positive, right? 

Student: One of the people who received permission from the Creator?

M. Laitman: (01:08:51) Well, something simple, please. Meaning a Kabbalist is one who can justify the Creator, 100%, no matter what passes over him or over others. He receives all these things, both regarding others and regarding himself, equally as they pass over him. And he feels sorry for everyone on one hand, and on the other hand, he justifies the Creator 100%, and that's it. Now, if we gather all of these impressions, arrange them nicely, and also remember what we heard from the books – that's what the wisecrackers say, in the books, they say. But what do we expect if we speak about it all the time, you see? Each one also needs to hear it in a different way: this one wants to escape boredom, and that one wants to be a servant of the Creator. One wants pleasures, and one wants knowledge, and you see, all kinds of such things. 

The question is as follows: If we make, maybe some, what do you call it, this short film, a clip, a clip, if we make such a promo clip, what is it to be a Kabbalist, who is a Kabbalist? We'll work on it very strongly like this, we'll become impressed by it, could that give us a little push forward or not? Yes, so we need to do that, come on. So now, each one will try at home to make the, how do you put it, a script, right? What is it to be a Kabbalist, or who is a Kabbalist? As if you discovered a Kabbalist somewhere and you are telling about him, okay? And afterwards, we will gather all these things, the impressions, and we will read them. We will really start building this figure, so that it will be our goal, okay? Nice. So that reaching such a state will be the reward. No? Well. 

Reader: Let's share impressions from the lesson and what from it we're taking to implement in the Ten workshop.

Reader: We're going to move to the next part of the lesson before that we'll sing a song.

Song: (01:17:57)