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

Daily Morning Lesson: March 12, 2026

Part 1 Rabash. What Is the “Right Line,” in the Work?. 38 (1991)

Rabash. Article No. 12, 1984. Concerning the Importance of Society.

Original lesson date: 04/04/2003

Reader: Dear friends, in the first part of the lesson, we will study a lesson from Rav, from 2003, based on the article, "What is the “Right Line,” in the Work?" You can find it in the writings of Rabash. We'll read it together in the Ten, we will have 35 minutes for this. Tens that finish earlier are invited to do a workshop about the main things they heard in the article.

Reading: (0:38) Rabash. What Is the “Right Line,” in the Work?

Article No. 38, 1991

Our sages said (Avot de Rabbi Natan 11:2), “Anyone who extols himself with words of Torah is ultimately brought low, and anyone who lowers himself with words of Torah is ultimately raised high.”

We should understand why specifically with words of Torah, it is forbidden to take pride. After all, in general, it is forbidden to be proud, as it is written, “Be very, very humble” (Avot, Chapter 4:4). Also it was said, “Anyone who is proud, the Creator said, ‘I and he cannot dwell in the same abode.’” So, why did they speak specifically about words of Torah?

It is known that we have two discernments in observing Torah and Mitzvot [commandments/good deeds]: 1) 613 Eitin (counsels [Aramaic]), 2) 613 Pekudin [Aramaic: deposits]. These two discernments come to us from two discernments that exist in the world: 1) the purpose of creation, 2) the correction of creation.

In the matter of the purpose of creation, His desire to do good to His creations, for which He created in the creatures a desire and yearning to receive delight and pleasure, this Kli [vessel] for receiving pleasure comes from the Creator. Hence, this Kli is complete. In other words, a person does not need to work to make for himself a Kli, as this comes to him by nature, since wherever one sees that there is something to enjoy, he immediately yearns for it, as it is written, “The eye sees and the heart covets.”

However, afterward, a correction was done where in order to prevent the issue of shame when receiving the delight and pleasure a Tzimtzum [restriction] and concealment were made, so we cannot see that there is pleasure. Naturally, a person does not see the delight and pleasure so as to yearn for this delight and pleasure that the Creator wants to give to the created beings. But once they have vessels of bestowal, by reception of pleasure in these Kelim [plural of Kli], the shame while receiving pleasure will be removed from them. At that time, the concealment is lifted and they see the delight and pleasure that the Creator wants to impart upon the creatures.

However, we must know that all of our work is in making the vessels of bestowal, since our Kli is against our nature. But how can one go against nature? This is why we begin to observe Torah and Mitzvot in order to receive, as The Zohar says, that we should observe Torah and Mitzvot out of fear.

This fear divides into two manners: 1) observing Torah and Mitzvot because of reward and punishment in this world, such as health and provision, and 2) observing Torah and Mitzvot because of reward and punishment in the next world, meaning to go to Heaven and not to Hell.

It follows that these two discernments do not contradict the will to receive, which is human nature. Afterward, he enters the work of the “still of Kedusha [holiness],” and the “still” is the first quality, where everyone begins. This pertains to the whole collective, meaning that as surrounding, the light shines to all of Israel, meaning to all those with a grip on Torah and Mitzvot, the Surrounding Light shines in them, since Surrounding Light means that the light illuminates outside the Kelim, since the light needs a Kli so as to have equivalence with the light.

In other words, since the light aims to bestow, likewise, the Kli should aim to bestow. As long as a person has not qualified his Kelim to work in order to bestow, the light remains outside the Kli. However, from there, it shines to the Kli, and by this, the Kli gradually acquires a need to equalize with the light, and seeks advice how to equalize with the light, meaning for the Kli, called “will to receive,” to have the power to work in order to bestow.

The Zohar says that there is a manner of observing Torah and Mitzvot out of fear: 3) He observes Torah and Mitzvot because “He is great and ruling.” This means that the fear that leads him to observe Torah and Mitzvot is not because the will to receive will enjoy it, meaning that by observing Torah and Mitzvot he will receive some reward that he will enjoy. Rather, the greatness and importance of the King obligate him, since he wants to serve the King, and he does not want any reward for his labor in Torah and Mitzvot. Rather, the things he does in order to bestow upon the King are his pleasure.

However, how can one acquire this feeling of the greatness and importance of the King, while there is concealment on the greatness and importance of the King, which was done by the Tzimtzum [restriction]? And if so, from where will he take the greatness of the Creator?

Here begins the work in the manner of “faith above reason,” where one must believe in the greatness and importance of the King. This work is considered that a person must ask the Creator that “His great name will grow and be sanctified,” meaning that the greatness and importance of the Creator will be revealed in the world. As long as one is immersed in the will to receive, we learned that there is a correction called “concealment on Providence,” that the Creator leads the world in a manner of good and doing good.

Otherwise, there will be no room for choice, that it will be possible to do something in order to bestow. It is known that smaller pleasures are easier to relinquish and say, “If not in order to bestow, I do not want to use them.” But with great pleasures, it is certainly difficult to relinquish them. This is why there had to be concealment on Providence.

However, in order for a person to exist in the world, and without pleasure, there is no existence to the creatures, since the purpose of creation is to do good to His creations, for this reason, the ARI says that through the breaking of the vessels that occurred in the world of Nekudim, sparks fell into the Klipot [shells/peels] and sustain the Klipot so they will not be cancelled. These are called “tiny light,” in the words of The Zohar, and from this tiny light extend all the corporeal pleasures.

Conversely, the real pleasure is clothed in the Torah. Hence, on corporeal pleasures, where the pleasures are not as great as the spiritual ones, we begin to practice on them how to receive them in order to bestow. To the extent that a person enters the work of bestowal, to that extent the concealment and hiding over the pleasure in Torah and Mitzvot depart from him.

However, how does one acquire the strength to work in order to bestow on small pleasures? After all, a person can work only for his own sake. Thus, in what manner can he begin, so he has something over which to relinquish his self-benefit? The answer is that our sages said about this, “The Creator said, ‘I have created the evil inclination; I have created the Torah as a spice, since the light in it reforms him.’” In other words, when a person engages in Torah, he must aim that the Torah will give him light, to want to work for the sake of the Creator and not for his own sake. This discernment is called “613 Eitin (counsels [Aramaic]).” In other words, these are only counsels concerning how to achieve equivalence of form, called “Dvekut with the Creator.”

Once a person has been rewarded with the Kli called “desire to bestow,” he is then rewarded with the Torah, which is the names of the Creator. In the words of The Zohar, this discernment is called “613 Pekudin [Aramaic: deposits],” which means that in each Mitzva [singular of Mitzvot], a special light that pertains to that Mitzva is deposited. This Torah is discerned as “the names of the Creator.”

At that time, a person can obtain the delight and pleasure that exist in the thought of creation, called “His desire to do good to His creations,” and then he is rewarded with the discernment of “The Torah, and Israel, and the Creator are one.” This is the discernment that one should achieve, as it is written in the book A Sage’s Fruit (Vol. 1, p 118).

However, the heart of man’s work begins when a person wants to observe Torah and Mitzvot because of the greatness of the Creator, meaning that he wants to achieve a state where all his actions are in order to bestow. At that time, ascents and descents come to a person, since everything is built on faith above reason. Hence, sometimes the faith shines for him, and sometimes it does not shine. At that time, one must believe that “There is none else besides Him,” meaning that “There is no other force in the world but the power of the Creator.”

Baal HaSulam said that one must believe that the Creator gives the descents, as well, meaning that he should believe above reason that the Creator hears the prayer of every mouth. That is, both that of an important person, and that of an ordinary person. In other words, even if a person feels that he is an ordinary person, that he lacks Torah and is devoid of strength to work, nevertheless, through prayer, the Creator gives him everything, if he prays for the Creator to bring him closer and wants to serve the King without any reward.

However, what can he do if the body disagrees with this? For this reason, he asks the Creator to take him as a servant who will serve the Creator. And although he has no merits over others, he feels an inner drive that awakens him to be a servant of the King. Yet, he has no control over the body, so he asks of the Creator to help him. This is considered that he believes that the Creator hears the prayer of every mouth.

However, when a person feels a lack and feels his own lowliness, and there is a rule that one cannot live from deficiencies, but rather one can live only from fulfillment, for one can live only where one feels the taste of wholeness, therefore, he was given another way to work, called “right line.” In this way, one feels wholeness. But here, when one wants to shift from the “left line,” it is something that requires correction, which is called “left” in the work, and correction pertains specifically to when there is corruption. Then it is possible to speak of correction.

Therefore, when a person sees in the left line that he has no control over the body, and he does not want to do anything except for his own benefit, how can he then shift to the right line and be happy that he has wholeness and praise and thank the Creator for bringing him closer to His work? After all, they are two writings that deny one another.

The thing is, as Baal HaSulam said, that in the work of the Creator, there are always contradictions, which are called “right” and “left.” This is so in the upper worlds, and they are in contradiction to each other until the third line comes and decides between them, as it is written, “Until the third writing comes and decides between them.” He said that in the order of the work there are also contradictions, which extend from the upper roots. On one hand, we see that the writing says, “and his heart was high in the ways of the Lord.” On the other hand, our sages said, “Be very, very humble.” However, they apply to two times, one by one, and only at the end of the work are they applied at one time. In other words, once he comes to the middle line, it is as our sages said, “There are three partners in a person: the Creator, his father, and his mother. His father gives the white; his mother gives the red; and the Creator gives the soul,” for only in the middle line are all of them together.

Therefore, when a person walks on the left line, he should be with pride, as our sages said, “and his heart was high in the ways of the Lord.” In other words, he should say what our sages said (Sanhedrin 37), “Therefore, each one must say, ‘The world was created for me.’” That is, he should try to achieve the purpose of creation, which is His desire to do good to His creations.

Therefore, he should try that the purpose of creation will come true in him, and before he has achieved the goal, he should be deficient and regret that he has not achieved the wholeness that befits the creature that the Creator created. This is called “left,” meaning a lack.

However, what should one do before he has achieved wholeness and he is deficient, since a person cannot live on deficiencies and must receive vitality, and we can receive vitality only from wholeness, as from this a person derives delight and pleasure, from this he can exist. But from the left, it is impossible to live.

At that time, a person should shift to the right line, called “wholeness.” Yet, how can one receive wholeness when he sees that he is bare and destitute? From what can he receive wholeness? That is, from what can he receive delight and pleasure in this state?

The answer is that at that time, one should say that he does not see that he is more important than other people, who have no privilege to have desire and yearning for Torah and Mitzvot. That is, they do not even have a need for Lo Lishma [not for Her sake]. Yet, he sees that the Creator has given him a desire and yearning to do something in Torah and work. Although he does not feel any taste in the work, in terms of the work, he does have the privilege of doing something. The only thing is that his intentions are wrong, but he sees that some grip he does have, whereas to others, the Creator did not give the desire and yearning to do something in Torah and work, and he believes that this is a great thing. Although he still does not feel the importance of the matter, he still believes in this above reason.

Moreover, he sees that there are many people who are happy when they engage in Torah and Mitzvot. They are glad and regard secular people as mere beasts, but they have no thought at all about the intention. Therefore, why should he not be as happy as they are, who feel wholeness in their work? Why does he deserve greater wholeness? That is, if he sees that he cannot work in order to bestow, he feels deficient. Who says that he deserves a higher degree than theirs?

It follows that a person must lower himself and say that he does not deserve a higher degree than others, and from this a person can receive wholeness, meaning be happy with the little bit of grip on the work of the Creator that he has. From this he should be happy all day long.

According to the above, we should interpret what we asked, “Why is it written, ‘Anyone who extols himself with words of Torah is ultimately brought low, and anyone who lowers himself with words of Torah is ultimately raised high’?” We asked, Why is it forbidden specifically concerning words of Torah, since our sages said, “Be very, very humble,” and not necessarily concerning words of Torah?

The answer is that this discusses those who want to walk on the path of the Creator on the path of truth, meaning that all their work will be only in order to bestow. They observe what is written, “And his heart was high in the ways of the Lord,” and the “pride” is not that he wants something for his own benefit. Rather, he wants to annul before the Creator, and for himself, he wants to put this desire called “will to receive” to death. He wants to observe what our sages said, “The Torah exists only in one who puts himself to death over it.”

It follows that his pride is not for someone who is proud, of whom it was said, “Anyone who is proud, the Creator said, ‘I and he cannot dwell in the same abode.’” Rather, here his pride is that he wants to put to death his own will to receive and not be like the rest of the people, caring only for their own sake.

And still, they said that there is a time when he should be in lowliness, meaning be content with little. In other words, he does not need to be a servant of the Creator more than others. Rather, as the general public work in action and does not pay attention to the intention, they settle for this and do everything gladly, each according to the degree that he received by upbringing. Hence, at that time he says, “I, too, ‘dwell among my own people,’ and I do not need greatness.”

Indeed, we should understand this, since it is better that he works on the path toward achieving a state of Lishma! The answer is that there is a lot of work before we achieve the degree of Lishma. In the meantime, during the work, there are ascents and descents because this work is against nature. When a person sees that he is still not advancing in the path toward achieving the desire to bestow, then he is deficient, and a person cannot receive vitality and joy from deficiencies. Therefore, at that time he is without vitality.

This is called “the work of the left.” Hence, a person must shift to the work of the right, where “right” means wholeness. When a person feels that he is in a state of wholeness, from this he can derive joy and vitality and enjoy the work he does for the Creator, and praise and thank the Creator for rewarding him with a little bit of grip on the work of the Creator. Otherwise, one is unable to exist and must fall into a state of sadness.

In a state of sadness, a person cannot work. Rather, he can find all his pleasures in sleep, since when a person is asleep, he feels as though he has escaped from his suffering. Because of it, a person must enter the work of the general public. But afterward, a person enters the work of the left once more, but it should be limited and measured. For most of the time, a person should be in the work of the right until the Creator helps him and gives him the middle line, as was said, that there are three partners in a man: the Creator, his father, and his mother.

According to the above, we should interpret what is written (Numbers 24:7), “Water will flow from his buckets.” “Water” is called Torah. “His buckets” comes from the word “bucket,” meaning the bucket that is used to draw water. Dli [bucket] comes from the word Dal [poor], which is poverty, and “there is no poverty except in knowledge.”

The verse comes to tell us that one who wants to be rewarded with the Torah, meaning that the Creator will open his eyes in the Torah, should go through many, many states until he is rewarded with the opening of the eyes in the Torah. We should know that it is impossible to be rewarded with the Torah before one is rewarded with Kelim that are fit for the Torah.

This is why prior to being rewarded with the 613 Pekudin, we must first go through observance of 613 Eitin, which are counsels how to acquire the means to qualify oneself to achieve the degree of 613 Pekudin. At that time, there is the matter of left line and right line. It is known that the beginning should be in one line, after which we shift to the left line, and then the one line becomes the right line. Then, when the one line becomes the right line, it is hard to walk on one line, meaning to be in joy and vitality from engaging only in action and not reflecting on whether it is in order to bestow.

…Now that the time of work on the left has passed, meaning in a state of pride, as in “His heart was high in the ways of the Lord,” when he does not want to be like the general public, but wants to work in the manner of individuals, how can he later lower himself and walk on the path that was previously called “one line,” which means that he still did not know that there is another line, but now that he sees that there is the matter of left line, how can he lower himself and take back the way that he left and say, “I am returning to the way I said was suitable for ordinary people and not for me”? Thus, it is difficult for him to return to the way that is now called “right line.”

He comes to tell us about this, that a person must return to the state of “poor and meager,” as though he has no reason in that he is returning to the way of wholeness, which is now called “right.” However, each time, he must return to the left. It follows that by his returning to the state of “right” he becomes poor. And from many Dal [poor] and meager, a bucket is made, and the bucket becomes buckets, and from them water will flow, and water is called “Torah.”

In other words, through these buckets, he will later be rewarded with the Torah. This is the meaning of the words “Anyone who extols himself with words of Torah is ultimately brought low,” since he must lower himself and walk on the right, and anyone who lowers himself and walks on the right is raised and he is rewarded with the Torah.

Reader: We will enter a lesson with the Rav now from 2003, from April 2003.

M. Laitman: (33:12) We heard the article, "What is the “Right Line,” in the Work?" from volume 5 of “Rungs of the Ladder,” page 341. We don't know what is the Creator's nature. In truth, we also don't know about our own nature, because you cannot know about one thing without comparing it with something which is opposite that thing, as it's written, "the advantage of light from darkness." Evil versus good, each and every quality, we cannot measure what it is, how much it is, if there is no other quality of the same kind, except its opposite. Where do we get these opposite qualities? They come from the beginning, from the fact that there are two types of nature, the Creator's nature and the created being's nature. And as a result of the shattering of the vessel, these two types of nature came together in the form of shattering, meaning in order to receive. And from that we get so many forms, so many opposing qualities. Therefore, in order to get to know the will to receive, as they say - the Kabbalists said this is the will to receive, that's how they determine it - you should know, you are the will to receive. How can I tell it's the will to receive? They tell me. Go to talk to someone on the street, tell him he's an egoist, he's a will to receive, he's going to slap your face. No one will agree to it. Or he will say, everyone is like that, meaning, we don't know our nature. Again, because this nature, we must compare it with something opposite to it, something against it. And then, only then, we will see that we are truly the will to receive. Meaning, before we acquire the revelation of the Creator, which is in the nature of the will to bestow, our own nature is also concealed from us. No less than what He Himself, the Creator, with His nature, with the nature of His will to bestow. So, in general, it's best to speak about nature number one, the Creator, and let's say, nature number two, which is the created being. Because we don't know about either. Both are quite abstract for us. We cannot achieve one without the other. To such an extent that above the barrier, when a person begins to walk on the degrees and truly walk on the right line, and we have against it the left line, then the right line and the left line are two types of nature. The right line is the nature of the Creator, and the left line is the nature of the created being. And a person chooses between these two types of nature, and he looks for the strength, how to go from the left line to the right line, how to correct himself, which is the left line, the created being's nature, to resemble the Creator's nature on the right line. And before we truly come out toward the revelation of the Creator, we also don't know. We call it egoism, that it's not good. Okay, not good, we see that it's not good, but how not good it is? Well, to the extent that I suffer from it.

M. Laitman: (37:44) Therefore, the main work on the right line, begins certainly like all of our work, it begins above the barrier where you begin to have the revelation of the Creator, the qualities of the Creator. But before we come to the revelation of the Creator, we must want it. Anything we feel in this world, we first have to be sensitive to it. There are many things that I suddenly don't see, I don't hear - a certain loud noise, but I can't hear it. Some horrible things in the world, I seemingly can't see them. Suddenly I begin to wake up, to see, to feel. In other words, we have in us the ability to awaken our vessel to a certain phenomenon, and vice versa, on the contrary, to actually conceal from ourselves a certain phenomenon. If we do not supervise this ability of a person to either reveal or conceal the phenomena around him, our will to receive does it naturally to suffer less. That's how it's programmed, to be that our nature is all about suffering as little as possible, and if it is possible, to enjoy the maximum pleasure with minimum exertion, minimum labor. This is the formula, the algorithm of the will to receive. That is why we need for each and everything that we wish to advance against the will to receive, we must develop ourselves. We need exertion. Meaning, not to let it naturally, subconsciously do all kinds of actions, rather on the contrary, to constantly be aware of what it's doing in us and to truly determine what we wish to be sensitive to right now. Although the will to receive doesn't want it because it pains him, it gives him a certain sense of unpleasantness, but I am able to stand against the will to receive and to feel that it's important and therefore to feel the phenomenon. That's why Baal HaSulam writes, there's an article in “Shamati,” that there's nothing in this world, there is no phenomenon that a person cannot feel, rather it all has to do with a habit. What is a habit? That a person gradually develops a certain sensitivity for it that previously was not there. It's also the matter of a certain skill or profession. You develop sensitivity to it, and through the sensitivity you begin to absorb, to receive such changes and phenomena that a normal person, an average person, and one who does not pay attention to it doesn't even know it exists in our world. And certainly, we live in a world whose - a part of it is revealed and a part is concealed, and we need to develop sensitivity to the concealed part and then we'll begin to gradually feel it. That is all of our work. Rabash tells us this work begins when a person acquires corrections on his senses, to be more sensitive. We need to open up those senses in which we will then feel such phenomena called the next world.

M. Laitman: (42:34) What is the next world? Something that is beyond our regular senses, something to which we are not naturally sensitive to, we're not prepared for naturally. And these corrections, they begin, as he writes, from the state where a person feels himself to be destitute and poor, right? He feels a deficiency, he feels there are certain phenomena but he cannot receive them, feel them, and that's what draws him forward. The matter of the will to receive and the will to bestow, the matter of bestowal, that comes only later, to the extent that he begins to get these phenomena above our nature, he begins to appreciate them. Then he begins to understand that certainly he should replace his qualities to go from the left line to the right line. We have any questions from the article?

Question (Petah Tikva Center): (44:01) How can we hasten the will to receive so it will be over with already?

M. Laitman: How to hasten the will to receive so it will be over already? As if he wants it so badly. But in truth, he's probably asking about that. First of all, the will to receive is nothing bad, not at all. We say the will to receive is...This is a shorthand, actually, it's not the will to receive. The will to receive is all of nature, it’s what you see around you: tree, rock, man, it doesn't matter what; a thought, everything. Everything but the light is the will to receive. Meaning, every spiritual substance and corporeal, material substance is the will to receive. So how to finish with the will to receive, there's no point thinking about it. It's above us, it's our nature, it doesn't bother us, rather it is us, it's who we are. The problem is, the problem is how to use the will to receive. We learn from the four phases of direct light, and until the shattering of the vessels, it was the will to receive, as the Creator created it. Only in the shattering of the vessels when Malchut and Bina, two opposite phenomena, the Creator's nature and the created being's nature, they mixed together, from that we got the will to receive in order to receive. Meaning, from that came the intention inside the will to receive, inside the Malchut, that she wants to work in order to receive. Before that it was not “in order to,” “the intention to”. Meaning, she wants to use the will to receive for itself in such a way that considers nothing but thinks only about itself. Because we are already in the state that is the outcome of these actions, we don't understand that there can be anything else. But before the shattering, it's the will to receive the Creator created, Malchut - it's neither good nor bad, it's the will to receive. And precisely because Bina entered into the will to receive, the Creator's nature, then the will to receive wants to use, to exploit the Creator in order to enjoy. So using the Creator in order to enjoy directly, to exploit it, this is called evil inclination, this is the egoism. Whereas just to derive pleasure, to enjoy, it's okay, it's the substance of creation, the matter of creation. So when we speak of the will to receive, we should always remember that it is in order to receive, as Pharaoh says, "Who is the Creator that I should listen to His voice?" The war with Moses was that Pharaoh wanted the Creator to serve him, right? That's the matter of Pharaoh, the essence of Pharaoh is "I am like Him," and it's in truth the will to receive, like the will to bestow of the Creator. And the will to receive says: "I want him to serve me," right? That I will use him whenever I want, and I will fill myself, that is called in order to receive, and that's what we have to correct. Meaning, before the shattering, we don't even speak at all about the will to receive in order to receive.

M. Laitman: (48:31) After the shattering, when we have the will of the Creator to bestow, and the will of the created being to receive in order to receive, then it's two kinds of nature that are certainly in opposition to one another. After the shattering, we correct the shattering, and we bring back the intention from in order to receive to in order to bestow. Meaning we learn from the Creator how He works, how He is entirely in bestowal, and then we acquire the opposite intention for the will to receive. How can we go from receiving in order to receive to receiving in order to bestow? Well, first of all, you neutralize the in order to receive. So from in order to receive we go to, I want nothing for myself, that's the meaning of reaching bestow in order to bestow. And later I go to receiving in order to bestow, which is truly bestowal. It turns out like that.

I'll try to write it down. We have from Ein Sof, the cascading down of the degrees. This is the world of Adam Kadmon, the world of Nekudim, let's say. And here is the shattering, the shattering of the worlds. And then later in the world of Atzilut, this is the shattering of Adam HaRishon. And later, the worlds of Briah, Yetzira, Assiya, and this world. Now, down to the world of Nekudim. We don't have a system of the worlds after the world of Nekudim, we already have from the world of Atzilut and below, we have a system of the worlds in two lines. Let's say, from the world of Atzilut, the system of the worlds in two lines - this is the Creator, and this is the created being, Malchut. Let's say, this is the force of Bina. This is the right line, this is the left line, and the soul is in the middle - the shattering of the souls, Adam HaRishon, souls are in the middle. Now, before GAR of Atzilut, here, it was just a plain desire to receive, not in order to receive, nor in order to bestow - nothing. In the shattering of Adam HaRishon, we have the will to receive, which is like here, there’s nothing special about it, but in order to receive. So it turns out, first we had Malchut, which is neutral. Later, it deviated to the left, it received Malchut plus Bina, right? And in a broken way, because she wants Bina, the force of the Creator, to use it. So, this is in order to receive. So from zero, we went down to minus. Now, with the help of the reforming light, we go back, first to Malchut; this is called bestowing in order to bestow, bestowing in order to bestow. And later, we go to Bina, the quality of the Creator, which is already Malchut, which joins Bina together, and this will be receiving in order to bestow. Meaning, from the negative force of Bina, where the Creator is serving me, which is called in order to receive - constantly I demand for Him to serve me, I go to the zero point, to bestow in order to bestow, where I truly resemble…Malchut resembles Bina. And I go to serving, where I serve the Creator, which is called receiving in order to bestow - I go from the left line, this is zero; this is left, this is right.

Question (Petah Tikva Center): (54:21) When a person doesn't want anything for himself, does he consider that it's in order to bestow?

M. Laitman: Well, the fact that a person wants nothing for himself. You see that these things are not clear. Is he dead? What is it that he doesn't want to receive anything? We're talking about the desire to receive. So, the desire to receive that doesn't want nothing. What happens to it all of a sudden?

Student: Well, it's the intention.

M. Laitman: Oh, so, you're saying he came to a state that he wants. That he always wants, yes? But his intention, what's his intention?

Student: Not to receive for himself.

M. Laitman: What's “not to receive?” Then for what is he receiving? For who is he receiving? You will never be able to erase the desire to receive. It's creation. It exists. That's it. From zero, from existence from absence that the Creator created, it exists. And forever and ever. What does it mean now that it doesn't want anything? Well...

Student: Will to receive remains, I don't know, the intention perhaps.

M. Laitman: Maybe there is, you know, you could say a phenomenon like this. I am really, God forbid, suffering from something. So, I simply want to stop suffering, yes? So, I want to stop feeling, yes? So, this means that my desire to receive is such that it doesn't want to feel. But it wants to not want to feel, to not feel at all. So, it's a kind of, nevertheless, use of the desire to receive in such a way that it won't feel. You can't say that the problem is that we don't add in order to receive or in order to bestow. So, we seemingly have, as if the desire to receive, something changes in it. Nothing changes in it. Tell me, what's the difference between the smallest Partzuf that is by the barrier, a little above the barrier, and the greatest Partzuf that is almost in Ein Sof? What's the difference between them? Is there a difference in the desire to receive or not? No. There's a difference in the screen. And in the size of the screen, the desire to receive goes out to be used, is revealed, altogether. I now have an endless desire to receive. Endless. Meaning, imagine to yourself such a state in which I, this is, let's say, this bubble, this sphere. It's endless. The desire to receive is an endless desire to receive. Now, and who am I? I feel myself like this. The rest, I don't even feel. And the rest is concealed from me. Now, to the extent in which I'll have a screen against the light, where I can truly receive it, work with it in order to bestow, to the extent in which I have a screen, let's say, the screen upon 10% of the desire to receive, then immediately 10% of the desire to receive will open up for me. So, each and every one is like that. We are, with our Kli, complete. The lack of the screen limits us and only gives us one little crumb that's called, that what I feel here, what I feel here in the desire to receive, this is called in me, my world, let's say, this world. And if I start to feel more inside the desire to receive, let's say, if I would have a screen, and the light would enter inwards, the feeling I'd have inside will already be, let's say, the world of Yetzira, I will call that feeling. In place of our world, I'll call it the world of Yetzira. Meaning, the desire to receive, to begin with, you can divide it into five parts and call it Assiya, Yetzira, Beria, Atzilut, AK, Ein Sof. That's it. But all these layers are concealed from me.

Question (Petah Tikva Center): (59:18) What is in order to bestow?

M. Laitman: In order to bestow, when I use the desire to receive like with the desire to bestow. To use the desire to receive as it is, in order to receive, look, Malchut of Ein Sof performed a restriction. I am Malchut of Ein Sof. It's truly the same, each of us. It performed the restriction? Yes. And there was a shattering. After the shattering, I feel... After the shattering, all this desire... Let's put it this way. One - the state of Ein Sof, of infinity, endless. Two - the screen. Three… Well, let's say two for two, screen and restriction. Three - the shattering. What happens after the shattering? This entire desire becomes in order to receive. Yes? The shattering, meaning in order to receive. Four - corrections. Which corrections? First of all, the first restriction in return, where I don't want to receive. Or let's put it differently, more detailed. After it's in order to receive, I go down to a state in which I feel only this world. What does that mean? There's a certain part in the desire to receive, even though it's in order to receive, that I'm allowed to feel it. That's called my vitality, my life. That's what I start with. That for me is the initial state, the beginning state. We'll call this state number zero. This is where I start, where I'm given to feel a little bit of livelihood, life. Otherwise, I wouldn't exist. So, that I feel. And I can feel this thing without the restriction, without the screen, without any conditions. Us, yes? Now, then, number five - I start to correct myself by the light, yes? By the light, meaning I perform corrections. And to the extent in which I perform corrections, where do I do corrections first of all? So that this in order to receive in me, will change to in order to bestow. To the extent in which I do this correction, where the desire to receive is similar to the light, I did this correction of the desire to receive, let's say, like this, it is similar to the light, in which it and the light are truly the same thing, they have the same desire. So then the light enters the desire to receive, and I begin to feel a different feeling, the spiritual world. What do I actually feel? I feel my corrected qualities. Who is the world? The structure that's in me, the corrected one, is called the world. And that which fills the world is called the Creator. It's called the revelation of the Creator inside the created being.

Student: Or maybe it's the other way around.

M. Laitman: No, why? Why backwards? For it's considered that I exist, I exist now in this world. It's the state of zero, from which each of us starts. And then he starts through the light.

Student: That's below it, he started from above.

M. Laitman: When do you start correcting yourself by the light? After you feel that you exist, that you exist. So what are you saying? I don't know what is opposite in you.

Question (Petah Tikva Center): (01:03:53) What does it mean that he says a person has to humiliate himself, or humble himself?

M. Laitman: To lower oneself exists in every single degree, a state where a person needs to seemingly go through a humiliation, or a lowering. Meaning, who goes through this humility? Who is that person? If I identify with my will to receive in me, then I start to see the extent in which it... If I perform actions that I am recommended to do by the Kabbalists then I begin to feel my nature, the desire to receive in order to receive, this in order to receive, I begin to feel as a despicable thing. That's one. Besides that, there are also actions that a person needs to do on purpose. To lower myself, I need towards the society if I want to receive something from the society. Let's say, I want to learn something, so I enter a certain society, so I need to see them as great - they know what they are talking about, what they are thinking, what they want. I want to learn from them, so I constantly look at them like people with assets that want to acquire something as well. It turns out that I must see them as great, so I have to lower myself towards them. There are many forms of humiliation a person has to go through. But again, it's not a person, but when he's aimed and placing his desire to receive in order to receive against something, in order to humiliate the quality in order to receive, and see it as truly not valuable at all, and for this to have the strength to replace it with the opposite. That all needs to be done intentionally.

Question (Petah Tikva Center): (01:06:05) The rule of the three lines, there is a right and a left line. During the preparation stage does the person even feel what is right and what is left?

M. Laitman: Also during the preparation, when a person crosses the barrier, he feels what left and right are, in the manner in which he feels. Look, all the things that we have after the barrier are also before the barrier, only in a certain kind of reflection or copy of it. Also the feeling of the Creator, that is seemingly the Creator, and certainly sometimes a person feels it also before the barrier, there are certain revelations for a limited time, out of effort. He writes that in the introduction to TES, that also before the barrier, one who toils greatly to feel the Creator, feels the revelation of the Creator, only that this is not a permanent thing and disappears, and only after the barrier, it comes. But all the phenomena and feelings that are after the barrier, are also felt, although within the will to receive, but they're felt as a certain reflection or a copy, a discernment against the other discernment prior to the barrier. You can't compare it until you cross the barrier, you don't understand what the second nature is, and what the Creator is, and the spiritual world, you can't kind of imagine somehow something like this.

Student: Is it just a feeling, or can I work with it?

M. Laitman: There's no point to talk about it, it's still far.

Question (Petah Tikva Center): (01:07:44) Is there a balance, a certain balance between the left line and the right line?

M. Laitman: A balance between left and right is in the middle, which is called to bestow in order to bestow, where a person is similar to Bina. The desire to receive is similar to Bina; the bestow in order to bestow is seemingly, he doesn't want anything. That's where we started this question. What is that the desire to receive doesn't want anything? It's true, the desire to receive wants to receive, but in order to receive - it doesn't want.

Student: But then what is the a need for the middle line, if there's a balance between the left and the right?

M. Laitman: The middle line has at least two states. There are many states in the middle line. There's a state in the middle line where I simply seemingly neutralize my desire to receive, that's without being used whatsoever, and this is the middle line that's in my nature still, and then there's the middle line where I take the right line, and I take the left line, and I use both of them fully, as much as I'm capable of combining the two, and then I have a middle line where I work in receiving in order to bestow. Here I wrote that seemingly, what happens? Once, when I'm in this state, let's say, so I work this way: Bina for the service of Malchut. That's what I want. I want to swallow it all. Then, I move to zero. What is to zero? Where I don't use Bina with the forces of the Creator in order to enjoy. And even afterwards, I acquire for myself such forces from the Creator in which I work in the middle line this way. I acquired the force of Bina, I acquire the force of Malchut, I take both Bina and Malchut together and combine them in such a way that I'm working with the desire to receive with the intention in order to bestow. Meaning, in the middle line, I have several functions. Once, I stand in the middle between the desire to receive and the desire to bestow not wanting to use my desire to receive, which is considered that I neutralize the receiving. And the second time, I work seemingly between the desire to receive and the desire to bestow, where I take this desire to receive in order to receive, and I take the quality of Bina, combine them together in order to receive in order to bestow. I am working with the force of Bina. Look, what actually happened? Where do we have in order to receive? In order to receive, we just have Malchut. That was just like that, Malchut.

M. Laitman: (01:11:03) This Malchut is not good or bad, there's nothing upon it, where through the shattering the force of Bina entered in it. So what does Malchut want after this? Meaning, first, it's just Malchut. Two, Bina entered to Malchut. First, Malchut rises to Bina in the second restriction, and then Bina, through the shattering, descends to Malchut. When she descends, what happens? Then Malchut uses Bina, and she wants in order to receive, to work. Where all the lights that are in Bina, that Bina can bring, Malchut wants them for herself. Before she entered Malchut, before there's contact between the created being and the Creator, then there's no understanding in the desire to receive, that it's possible to receive in order to receive. We learned that in the world of Nekudim, lights entered Malchut, the AHP of Nekudim, and then they understood that they want in order to receive. Before that, they didn't. So now in Malchut, there's the will to receive in order to receive. In order to, that comes from Bina. Now we supposedly need to bring Malchut back to the way it was here. How? To neutralize in order to receive by the light, what we learn. So what do we do first? To bestow in order to bestow. That's what we reach. Then we can already receive. So, when we have in order to bestow, that we're here in the middle, so we take Malchut again, that is already in bestowing in order to bestow, that she doesn't want to use Bina for herself. Then we take the force of Bina, and we can receive in order to bestow. Those are the stages.

Question (Petah Tikva Center): (01:13:59) He says that after the shattering of the vessel, sparks fell into the shells so the shells won't cancel. So two questions. What's the importance that the shells won't cancel? Why shouldn't they? Why does their importance disappear?

M. Laitman: Why do the sparks fall to the Klipot so the Klipot will not be canceled? Each and every state, from the beginning of creation to the end of creation, they're all necessary and worthy states, so as to feel at their end, the end of correction. It's impossible to reach the end of correction if there's nothing to correct and if there's nothing broken. And so, there needs to be then a corruption and so forth. Why? The corruption is not a corruption. What we call corruption or shattering, things like that, it's not actual corruption. It's in order to discern what is the difference between the nature of the Creator and the nature of the created being. Because without the shattering, you can't know that. Without having two forces, Bina and Malchut, together and that they're opposite to one another so that we feel how opposite we are, and we'll want to prefer one over the other, and without that, we don't grow, without that, we have no discernment. We discussed in the beginning of the conversation that the main thing for us is to obtain discernments, to feel sensitivity to things. Sensitivity to things, you know, it's like in a computer. There’re pixels, there's all kinds of, you know, these points, say 800 by 600, different resolutions, yes? The same thing exists in spirituality. I'm now in spirituality, I just don't feel, I don't have the sensitivity, the resolution to feel the spiritual forces. So how can I do it? I don't feel right now what is the will to receive, what's the will to bestow, what's the difference between them. To give me as if conditions so that I'll be able to develop the sensitivity. Then there's matters of Malchut and Bina before me, and they shatter together, and they're in collision with one another. The Malchut wants to use Bina for her own pleasure. Before, it wasn't there. The Creator didn't create in order to receive. He didn't create the evil inclination. He created Malchut. Then he reached the state, he brought the Malchut to a state where the Malchut shattered.

M. Laitman: (01:16:59) What does it mean shattered? That she received into her the qualities of Bina and she doesn't just want to enjoy, but she wants to enjoy using the Creator. It's like the lion devouring the lamb, or the wolf. He eats a goat, let's say. So, what is he, bad? He's not bad. That's his nature. He can't grab 10 of them. If he ate, he won't look at the others until he's hungry again. It's not a person that constantly is unlimited. If we would behave according to only the beastly instincts, we wouldn't do bad to one another. You think a child does something bad if he comes and grabs something off the table? No, that's natural. It's a natural will to receive. He doesn't want to exploit you. He doesn't relate to you that he wants to take from you to serve, that he wants to be your landlord. No, there aren't such things. That's why in our regular nature; we don't see it as bad. Bad starts when control upon one another starts. So when Malchut started controlling Bina, that's called "I will rule." That the force of Pharaoh, he wants the Creator to serve him. That's the force, that's what he does to us. He is what we need to correct. So, this is what we need to have sensitivity for. That's why there was the shattering of the vessels. And in the shattering, we have those two vessels, Bina and Malchut. And we start feeling between them friction. First, we feel friction that we can't enjoy, as much as throughout our life we want to enjoy beyond our beastly level. We have a beastly level, beastly will to receive, that we used to live in the forest like 5,000 years ago, so everything would be okay. And there's another part in us that keeps developing, the human part in us; money, honor, knowledge, all those things. That part, that's where we want to exploit one another. And that's when we're in a problem. We can't ever fill it. That's the Bina part in us. Why Bina? Because Bina is the filling of the others. Bina wants to give in order to give. She fills the others. So, once Bina works by me filling the others, but I want to exploit them, I acquire an extra will to receive. What it has, I want that, or I don't want him to have it. That also gives me satisfaction. That's the filling of the others. When Bina is shattered, that's how it works in us, until I take this force and start correcting it. So, I don't correct the Malchut in me. I correct the Bina in me. I correct the shattering in me. And then I reach a state where first I bring Bina to Bina, bestowing in order to bestow through the light that reforms. Then I turn to Malchut, and I take it again to use it again, but already with the corrected Bina, my corrected Bina. It's not some external quality, I corrected it in me - in order to bestow, in order to bestow. Now I can already join Malchut into her, gradually. That Malchut will join Bina. Not that Bina will join Malchut, and it serves Malchut. Now supposedly, Malchut will serve Bina. That's called an AHP of an ascent; that I constantly, as much as I can, I add Malchut to bestow in order to bestow in Bina. And then I can receive in order to bestow. There's an addition. Bestowing in order to bestow, means that I only acquired Galgalta Eynaim vessels. And when I add a bit of my AHP into it, the AHP of the ascent, the Malchut, that is called that I ascend to receiving in order to bestow also. This way I can join to the corrected Bina in me, bestowing in order to bestow, like in Atzilut. Galgalta Eynaim, that I add a bit AHP of ascent, a bit more, and a bit more vessels from below the Parsa. That's me adding… Malchut joins Bina. That's how it gets corrected in receiving in order to bestow.

Question (Petah Tikva Center): (01:22:50) Meaning, beyond the area of the shells, the importance of the vitality of the shells, correct?

M. Laitman: No, for the life, livelihood of the shells, I don't have to be concerned about that now to give them life, livelihood. There are certain special actions on higher degrees that I already use the vessel of reception in order to bestow; that in a directed way I also correct the Klipot. I control the Klipot. I give them livelihood because every Klipa is my will to receive that I can't bring it to join Bina yet. But I know I will need to work with it. I can't erase it. So, I also give it livelihood. I'm in control. Otherwise, it's not called the end of correction. The corrections that give the Klipot life are called the hair of the Tefillin. It's a very big correction in the world of Atzilut. In GAR, in AA, in a place where really the lights of Hochma come out of the Metzach, there's a correction where the illumination comes to the Klipot called the Sear of the Tefillin, Soer [stormy]. Well, we'll learn about it at some point. And Seir LaAzazel, that you do on Yom Kippur, that's It's called “the last waters at the end of the meal.” That's what we're accustomed to do. It's also the illumination for the Klipot, but it's something directed, that a person does it, and not that the Klipa itself takes it from below the restriction.

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