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

Daily Morning Lesson: November 6, 2026

Part 1: Rabash. Concerning Hesed [Mercy] Article No. 4, 1986.

Reader: Hello! In the first part of the lesson, we will watch a recorded lesson from Rav from the 14th of January 2002, based on the article, Concerning Hesed, Concerning Mercy. We will read the article together in the Ten, we have 24 minutes for that.

Reading: (00:30) Concerning Hesed [Mercy]

Article No. 4, 1986

It is written in the holy Zohar concerning Hesed [mercy] (Lech Lecha, item 382): “Why was he not called Abraham thus far? We explained that thus far he was not circumcised, and now he has been circumcised. Once he was circumcised he connected with the Hey, which is the Shechina [Divinity], and the Shechina was in him. This is why now he is called Abraham, with a Hey. It is written, ‘These are the generations of the heaven and earth when they were created.’ We learned that He created them with a Hey, and we learned, in Abraham, meaning that BeHibaraam [when they were created] has the letters of Be Avraham [in Abraham]. This means that the world was created for Abraham.

“He asks, ‘What are they saying?’ That is, ‘Why are they disputed in interpreting BeHibaraam?’ He replies, ‘It is Hesed. When he says that BeHibaraam implies Avraham, who is Hesed, and the world, which is the Shechina, was created for Hesed. This is why he says that He created them with a Hey, meaning the Shechina.

“But one does not dispute the other because everything comes down together. That is, if there is Hesed in the world, the Shechina is in the world, as well, and vice versa. Hence, the two meanings—Hesed and Shechina—are one thing, and the world was created for Hesed and for the Shechina. We should understand why he interprets that BeHibaraam means Be Avraham, which is Hesed, meaning that the world was created for Hesed.”

We should understand the matter of Hesed. Is this not something that concerns only what is between man and man? Did the Creator create the upper worlds—the world of the angels, and the seraphim—only so that each one will deal with mercy with one’s friend, so that Reuben will deal with mercy with Shimon? What will the Creator get out of this? Can such a thing be said? Accordingly, we must understand what is Hesed [mercy], as he said that the world was created for Hesed.

It is known that the purpose of creation is to do good to His creations. Therefore, we should ask, “Why are there two explanations about the verse, ‘These are the generations of the heaven … when they were created,’” one because of the Shechina and the other because of Abraham, who is Hesed?

We should say that from the verse, “When they were created,” they explain only how to achieve the goal, called “to do good to His creations.” This means that the creatures must attain the complete delight and pleasure. That is, when they receive delight and pleasure, they should not feel any unpleasantness, called the “bread of shame.”

To correct this, there was the Tzimtzum [restriction], which is a concealment on the delight and pleasure. It is as the holy ARI says (The Study of the Ten Sefirot, Part 1, p 1): “Know, that before the emanations were emanated and the creatures created, an upper simple light filled the whole of reality, and there was no vacant place. … When it came into His simple will to create the worlds … to bring to light the perfection of His deeds … then He restricted Himself.”

It follows that the concealment we see on spirituality, meaning, although we should believe that “The whole earth is full of His glory,” but if all the creatures in the world felt the glory of the Creator, who would want to engage in lowly things when they see the importance of the glory of spirituality? After all, a person can receive an image of what he had in the past.

If, for example, a person imagines that the most important period he had was when he felt that it was worthwhile to adhere to spirituality, and he looked at himself and the entire world, how time passes aimlessly and pointlessly, and engages only in trivialities. Then, when he is high-spirited, the world seemed to him like little children playing with toys.

Similarly, we sometimes see a little child taking a rope, putting it on another’s shoulder and telling him, “You be the horse and I’ll pull the reigns.” They both enjoy this game. And if we tell the children, “Why are you playing with false things? You are not a wagon-driver and he is not a horse,” they will not understand what we are telling them.

When a person depicts the time when he had the most important state in life, he looked at how people engage only in corporeality as a grownup looking at little children playing. It follows that all we need so we can engage in Torah and Mitzvot [commandments] is the revelation. That is, to reveal the delight and pleasure hidden in them so we will see them openly. Then, who would not want delight and pleasure? Who would be able to degrade himself and walk into a henhouse and peck in the trash like them, and be happy and joyful about it, when he can enjoy the life of a human? That is, his sustenance would be what delights people and not what delights beasts and animals. All this is said when he feels the difference between the vitality of people and the vitality of beasts, animals, and fowls.

But during the concealment, when he does not see any other life in the world but that the one that he enjoys is the vitality of the whole world, when he looks at other people relinquishing corporeal matters in search for spiritual life, they look at them as foolish, mindless children. Little children are allowed to play with important things, and they throw them away and take meaningless things instead.

While they can enjoy corporeal things, they throw them away and contemplate attaining spiritual possessions. To them, the spiritual matters are meaningless, meaning things that have no value. But it is all because of the concealment on spirituality.

Now we will explain the two interpretations of the word Hibaraam [when they were created], where the first means Hesed, and the second means Shechina. We ask, “Is it worthwhile to create the next world and this world for Hesed?” As we explained above, according to the purpose of creation, which is to do good to His creations, the delight and pleasure cannot be revealed before they can receive in order to bestow. Therefore, it is impossible to achieve the goal in full.

This is why we need to explain what is said about BeHibaraam, meaning that through them they will fulfill the purpose of creation, and without them it is impossible to achieve the purpose of creation in full. This is why interpreting that Be Avraham [in Abraham] is Hesed means that by engaging in the quality of Hesed they can achieve the quality of bestowal, after which they will be able to receive the pleasure, and that reception will be regarded as bestowal.

It is as he says in the Sulam [commentary on The Zohar] (“Introduction of the Book of Zohar,” item 175), where he brings the words of our sages: “Upon the creation of the world, when He said to the angels, ‘Let us make man in our image,’ Hesed said, ‘Let him be created, for he does mercy.’ Truth said, ‘Let him not be created, for he is all lies.’”

He interprets there the words of our sages, that Hesed said, “Let him be created”: “But Hesed said, ‘Let him be created because he does mercy,’ since the Mitzva [commandment] to do good that he does is necessarily a clear act of bestowal by which he will gradually become corrected until he can engage in all the Mitzvot [commandments] in order to bestow. Thus, he is guaranteed to finally achieve his goal of engaging Lishma [for Her sake]. This is why Hesed argued that he should be created.”

It follows that saying BeHibaraam means that Hibaraam is needed only as a means but not as a goal, as it is known that the purpose of creation is to do good to His creations. Rather, it is counsels how the creatures can receive the goal, meaning be able to receive the delight and pleasure. Because there must be equivalence of form between the giver and the receiver, and since they are opposite in form, they will never be able to receive the delight and pleasure.

This is why one is saying that the means is Hesed, where through the quality of Hesed that each does with the other, they will be rewarded with vessels of bestowal and be able to receive the delight and pleasure, and another says that it is BeHibaraam, meaning Hey Beraam [created them], namely the Shechina. This does not mean that he disputes him, but when he says that He created them with a Hey, it means that Malchut, which is the Shechina, is implied here in BeHibaraam, meaning a small Hey.

The holy ARI interprets (presented in Gatehouse of Intentions, item 43), “This is the meaning of BeHibaraam, BeHey Beraam [created them with a Hey], since all the creatures were five Partzufim, both in Atzilut and in BYA. This is the meaning of the small Hey of Malchut de AK after she was diminished at the end of her ZAT.”

He interprets there (in Ohr Pashut [commentary below the text]) that the world of Tikkun [correction], called ABYA, emerged from another Malchut, that was mitigated by the quality of Rachamim [mercy], called Tzimtzum Bet [second restriction], where there was diminution in Malchut. This is why Malchut is called “small Hey.”

This means that the Hey in BeHibaraam is interpreted to refer to the Shechina who received correction called “the association of the quality of mercy with judgment.” This means that Malchut, called “the quality of judgment,” is the root of the creatures, namely the will to receive, the Kli [vessel] that must receive the purpose of creation—to benefit His creations—and is the vessel of reception for the delight and pleasure that is the substance of the creatures, meaning the desire to receive delight and pleasure from Him. But due to the correction of equivalence of form, there was a rule that this vessel of reception must not be used unless it can aim to bestow. This is called “restriction and judgment.”

The world cannot exist without this correction, called “receiving in order to bestow,” or there is no disclosure of abundance to the lower ones due to the Tzimtzum and judgment that was made for the purpose of correcting the world. However, how is it possible to change the nature of creation, which is reception, into one of bestowal?

Therefore, to be able to correct the vessels of reception to work in order to bestow, there had to be a correction called “association of the quality of mercy with judgment,” known as Tzimtzum Bet. This means that Bina, the quality of mercy, called “bestowal,” mingled with Malchut, which is reception. Through that merger of mercy with judgment that is done by the remedy of Torah and Mitzvot [commandments], we can achieve the abundance although it is against our nature.

This matter is presented in “Preface to the Wisdom of Kabbalah” (item 58): “This is the meaning of our sages’ words: ‘In the beginning, He contemplated creating the world with the quality of Din [judgment]. He saw that the world does not exist and preceded the quality of Rachamim [mercy], and associated it with the quality of Din.’ …‘He saw that the world does not exist’ means that in this way, it was impossible for man, who was to be created from this Behina Dalet, to assume acts of bestowal. …Therefore, He preceded the quality of Rachamim and associated it with the quality of Din. Through this association, Behina Dalet—Midat ha Din—was incorporated with sparks of bestowal in the Kli of Bina.”

According to the above-said, it follows that we have the means by which to achieve the purpose of creation to do good to His creations, only thanks to the small Hey. This is because the judgment in the Hey, which is the quality of judgment, diminished into the quality of mercy. This means that part of the desire to receive diminished and received into it the quality of Rachamim, as was said above, that in the roots, the vessels of reception included the quality of bestowal, called Rachamim.

By this we will understand why the holy Zohar concludes that “one does not dispute the other because everything comes down together. That is, if there is Hesed in the world, the Shechina is in the world, as well, and vice versa. …and the world was created for Hesed and for the Shechina.”

This implies that it means that both, meaning the quality of Hesed and the Shechina, which was corrected with the quality of Rachamim, aim for the same thing—that through them the creatures would achieve the purpose of creation, which is to delight His creatures. This is why he says, “If there is no Hesed there is no Shechina.”

That is, without the correction of Hesed in the world, where through the quality of Hesed they can receive in order to bestow, there would not be the Shechina. That is, the correction that was done in Malchut, called “association of the quality of mercy with judgment,” would not help. However, the quality of Hesed does exist in the world, meaning that Malchut was corrected with the quality of Hesed, which is Rachamim, and this helps to achieve the goal.

However, we should understand why Malchut is called Shechina. Baal HaSulam said that the holy Zohar says, “He is Shochen [dweller]; she is Shechina.” This means that where the Creator is revealed it is called Shechina. This is called “instilling of the Shechina,” meaning that there the Creator is revealed.

For this reason one should always pray to be rewarded with the kingdom of heaven, also known as “faith.” That is, one should pray that he will be rewarded with faith. But there is a question: If he knows that he lacks faith in the Creator, then to whom is he praying, for only when he believes in the Creator can it be said that he is asking the Creator to give him what he wants?

We can interpret this according to what is written in the “Introduction to the study of the Ten Sefirot” (item 14): “‘He whose Torah is his trade.’ The measure of his faith is apparent in his practice of Torah because the letters of Umanuto [his trade], are the same [in Hebrew] as in Emunato [his faith]. It is like a person who trusts his friend and lends him money. He may trust him with a pound, and if he asks for two pounds he will refuse to lend him. He might also trust him with one hundred pounds, but not more. Also, he might trust him enough to lend him half his property, but not all his property. Finally, he may trust him with all his property without a hint of fear. This last faith is considered ‘whole faith,’ and the previous forms are considered ‘incomplete faith.’ Rather it is partial faith, whether more or less.”

Thus, we see that there is partial faith. When he has partial faith, it can be said that a person should pray to the Creator to help him since he has only partial faith, so he wants the Creator to help him achieve complete faith. And since it is impossible to be awarded complete faith before one is rewarded with equivalence of form, as said in the previous articles and presented in the “Introduction of the Book of Zohar” (p 138), hence there are those corrections, as written above concerning BeHibaraam: 1) through the quality of Hesed they will achieve equivalence of form, which is regarded as Abraham; 2) he says that he is Hey, meaning the Shechina. That is, Malchut received into her the quality of Rachamim by which they will come into bestowal, and then the purpose of creation to do good to His creations will come true.

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Reader: We will now continue to the lesson from the 14th of January, 2019.

M. Laitman: (24:39) We read an article from, Steps of the Ladder, Volume 1, page 83, The Matter of Hesed, Concerning Hesed. What is the matter of Hesed or mercy? A person is a desire to receive, a created being is a desire to receive; all the different measures of the desire to receive together constitute the entirety of creation other than the Creator. Hesed is the force that creation receives in order to correct itself and reach correction, then it receives into itself the upper Hesed, which is called, His desire to do good to His created beings. The thought of creation is to bring the created being to the greatest possible goodness. It turns out that Hesed is both the correction of creation and it's also the purpose of creation. This is because the thought of creation, itself, in its entirety is ultimately called Hesed. As it is written, A world of Hesed, a world of mercy, shall be built. But all the states that the created beings undergo come only from Hesed – from that same thought of creation to do good to His created beings. It is only through Hesed and toward Hesed that they are driven, why? It's because reaching the purpose of creation means acquiring the same qualities as the purpose, itself. Therefore, the force of Din, judgment, the desire to receive, takes upon itself the qualities of Hesed and accordingly, it is considered to possess Hesed, to receive Hesed. And even its fulfillment is Hesed, everything becomes one and the same. Are there any questions about this?

Question (Petah Tikva Center): (27:18) You say that the will to receive remains throughout the correction, the qualities?

M. Laitman: The will to receive is not a quality, a quality is what the will to receive acquires upon itself as an external form, that is what can be called, a quality. The will to receive itself is matter, it has no form, so the will to receive always remains. And it becomes revealed according to the extent to which a person is able to perform corrections upon it. Accordingly, it becomes revealed within me more and more with increasingly greater forces, with greater force and intensity. Then the qualities that a person acquires upon it – the forms that a person can make out of it – become correspondingly greater, higher, and more exalted forms of Hesed, of mercy. In other words, when the will to receive becomes clothed in the qualities of Bina, its first correction is that it merely takes on the qualities of Bina and suppresses its own qualities; that state is called Katnut, smallness. Afterward, once it has acquired all the qualities of Bina, it stops suppressing its own qualities and starts working with its own qualities together with those of Bina. This is already called, And they both went together. Then it reaches the degree of Keter.

Student: In page 86, the line starting with Hesed.

M. Laitman (Source Text/Commentary): (29:09) Page 86, the line starting with Hesed: Let him be created because he performs acts of Hassadim, kindness. Why? Because if the will to receive can absorb the qualities of the will to bestow and operate as though it were a will to bestow, then certainly it is worthwhile for the will to receive to exist in the first place. Afterwards, it will undergo correction and reach the end of correction. Hesed says that because it can govern the will to receive, then yes, it's possible to create it. There can be such a reality as the will to receive, that it can exist, so, what's the question? If the will to receive can acquire the qualities of Hesed, then what is the argument about? It can acquire them and that's it, there's no question, right? The question is that not every part of the will to receive can acquire the qualities of Hesed, the Lev ha Even, the stony heart, cannot.

So, part of the will to receive needs to be cast down to the earth while we work with the rest, and afterwards, Truth shall spring forth from the earth. In other words, ultimately even that part will be possible to correct. The dispute concerns only the stony heart, not the part of the will to receive that can absorb the quality of Hesed. There's no dispute about that part but regarding the rest, Hesed said, Yes, let him be created, because we'll be able to correct it and bring it to perfection.

Student: Can we read a few more words?

M. Laitman (Source Text/Commentary): (31:18) Yes.

For the commandment of performing acts of Hassadim, which he performs, is necessarily an act clearly directed toward bestowal, and through it gradually becomes corrected.

What does gradually mean? What is it that we do gradually?

Until he is able to engage in all the commandments in order to bestow.

In other words, all the desires to receive that can be used, apart from the stony heart, can be used in order to bestow. To act in order to bestow means the quality of Hesed in practice, in action.

And if so, he is assured of ultimately reaching his goal of engaging in the commandments Lishma. Therefore, Hesed argued that man should be created.

Question (Petah Tikva Center): (32:02) What is the commandment of acting with grace, or charity, mercy?

M. Laitman: Acting with grace, charity, mercy, it means the qualities of Bina, where we do not yet use the will to receive in the form of receiving in order to bestow, but rather in bestowing in order to bestow without any expectation of anything in return.

Student: If it’s a quality of Bina?

M. Laitman: Hesed is the qualities of Bina, what is Bina, Bina is a name. When I say a name, like Moses or Jacob, what does that tell me? Nothing. Similarly, when I say Bina, that's also a name. What is the quality of this force, right? Its quality is Hesed, mercy. Where do we receive that Hesed? Upon the will to receive, the will to receive acquires the quality of Hesed when Bina acts upon it but actually together with the force of Hochma – it is Hesed in Gematria.

Student: no English translation

M. Laitman: That's not here, you can go over there and read.

Question (Petah Tikva Center): (33:47) What is the relation between truth and grace?

M. Laitman: These angels, the four angels, simply tell us in what order the world can be corrected. If we confront the entire will to receive directly, there's nothing we can do. But if we take this will to receive and create a mixture, mixing it with the will to bestow of Bina; and afterward set aside the stony heart. Then we can begin gradually, we can perform a restriction on the whole will to receive and bring it under the qualities of Bina. In other words, the qualities of Bina will emerge from it, meaning after this mixing, it will gradually be able to freeze the qualities of its own will to receive and develop only the will to bestow, so, that's how it will be able to correct itself.

The dispute among the four angels is not really a dispute. It simply explains the manner in which correction is possible. It's impossible to proceed toward correction directly but you need the breaking, the Shevira, the shattering. Everything that happens to the will to receive, after that breaking, it becomes possible to reach the end of correction. Therefore, some of the angels who speak, they say about proceeding according to truth, it cannot be allowed to do so, they need to be cast down to the earth, meaning that they need to be allowed to operate for the time being, and afterward, at the end of correction, the whole will to receive will indeed operate.

Student: What is the quality of truth?

M. Laitman: Truth corresponds to the will to receive itself. It's the light of Hochma, so it's forbidden to work with it directly in relation to the will to receive. Yes, Hesed is the correction of creation, it's Bina, certainly, and truth is the purpose of creation.

Question (Petah Tikva Center): (35:48) Why was creation made corresponding to Bina and not Keter? We need to reach the Keter ultimately, right? Not the qualities of Bina?

M. Laitman: Keter is the will to bestow that has no connection whatsoever with the will to receive. We can't even use the word, desire, in the same sense that we use it when speaking about desires in our world, you understand? It's not matter, the Creator has no matter, He simply has the quality of giving, and that's all. So, we can't say whether there's a lack, or whether there is no lack. There is a linguistic problem here in how to express this: How does a created being understand the quality of Keter? It already understands it in Bina; or more precisely, in Malchut that attains Bina but at least in Bina. In other words, the will to receive that starts to understand what the will to bestow is, that is the beginning of Bina. It is Hochma at its end, which feels that it wants to resemble Keter. Then it becomes Bina, and then it understands what Bina is. I understand what Bina is, it is Hochma at its end, which is already called a created being. Otherwise, what are we talking about? It is a concealed quality that you can't, it's this – anything you speak about in that way is an abstract form, do you understand? You have to talk about something that takes place somewhere.

What is an electric current, what's an electric current? Is it just theoretical, where is it, where does it flow, through what does it flow? There is some quality in and of itself, but it's expressed through electrons moving from positive to negative, and all sorts of things. So you have to somehow, we cannot perceive these things outside of their dressing in matter. Likewise, a created being cannot perceive what Keter is. It's the tip of the letter Yod, what is the tip of the Yod? There is something of the Creator in it that cannot be perceived. Rather, what can be perceived is His relationship toward the created being, which is that He bestows. So Malchut does attain this after acquiring all the qualities of Bina, and what does it attain? It attains that very point of existence from absence, which emerges from Keter, Malchut attains up to that point. In other words, it truly attains it, after all its work, it stands right at the boundary. It actually operates at the boundary where the Creator and the created being meet in the thought of creation, at the very point where the created being emerges.

Student: How can she, if the source of all her corrections is Bina, how can AB be Hesed?

M. Laitman: (39:21) AB can be Hesed in the sense that it bestows. First of all, Hochma at its end wants to become Bina, so you can no longer say that Hochma has no understanding of what Bina is. Hochma, at its end, gives birth to the quality of Bina, that's one thing. In other words, in AB, you already have lacks, from which Bina emerges, that's one thing. It's not that these deficiencies, these lacks, exist within AB, itself, in its Ta'amim, in its flavors. But ultimately, through its development in the records that emerge from the purification, or the refinement of AB, the deficiency for Bina is already felt, that's one thing.

Secondly, the light of Hochma, itself, which bestows in a vessel of reception, according to what we see, awakens in the vessel a desire for Bina. The light of Hochma is AB, itself, which bestows in every vessel of reception belonging to AB. Ultimately, it brings the vessel to a state in which a need begins to emerge within it, to resemble – not itself, but the source of the light. This is because it discovers in the light itself, what is revealed through the Partzufim that emerge, and through the refinement of the Partzuf. When the Masach, when the screen, purifies from the Tabur to the Peh, what does it reveal? It reveals the degrees of light that had entered the Partzuf. The light that entered from the Rosh into the Guf, now leaves the Guf and returns to the Rosh. What's the difference? Why do we need this whole process from above downward, from the Peh to the Tabur, and then from the Tabur back again?

The point is that now, when the light leaves the Tabur and returns, the created being is already present in this light, and through it the created being discovers the Creator's attitude towards it. In other words, I've not merely attained the light that fills me through these Nekudot, through these points, I attain the one who fills me. As a result, in the Reshimot, the records that remain after the refinement, a lack is born in me – a desire to be more closely adhered to the Creator, to the one who is filling me now, in AB, for instance. So the result of AB is that I want to resemble Keter, this is actually what happens after every Partzuf. After a Partzuf undergoes refinement, a greater coarseness appears, yes? The general process of refinement: Dalet- Gimel, Gimel-Bet, Bet-Aleph, that's the diminishing of the Masach, the diminishing of the screen, it doesn't tell us anything about yearning. The greater coarseness is revealed at the end, isn't it? So a greater coarseness appeared, and that coarseness is one that is aimed at increasingly revealing the cause of the previous expansion. Each time the Nekudot, the points, reveal what exists in the Rosh of the Partzuf. I want to know who it is that filled me; that's what we receive at the end of the development of AB, and so Bina emerges and Bina already begins to decide how to achieve equivalence of form. So AB has the numerical value of Hesed in Gematria. The ultimate result of AB is that this is what it wants to know. The created being, filled with the light of Hochma, awakens to know its cause.

Question (Petah Tikva Center): (43:56) It is written, we need to understand regarding Hesed. That after all it concerns only doing good to one's fellow person. Why is the quality of Hesed called the quality of Bina? If it's a quality expressed in the relationships between the parts of creation; whereas Bina concerns the relationship of the created being toward the Creator and not the correction that comes to correct the relationships between the parts of creation in order to receive the Partzuf?

M. Laitman: You're asking: the Creator relates to the created being through the measure of Hesed, grace. The created being has to absorb that measure of grace and to correct himself such that he is more similar to the Creator. What is the connection between these relationships? Between this relationship between the Creator and the created being, and the relationship between the created being and other created beings, yes?

Because the created being isn't alone, there are other created beings, and it's only towards these other created beings that the Creator can express his attitude towards the Creator. So, there's no difference between relating to the other created beings or relating to the Creator, Who is the Creator? The Creator is He who fills the general soul, I don't know who He is outside of that, right? We're talking about the true form of the Creator and Who He is, not what the souls imagine or people imagine in various forms, in various states, which still aren't corrected. The light that fills the vessel in full, for the vessel, that is called the Creator. So it's that light which fills the entire vessel and relates to the whole vessel equally.

If I want to be in equivalence of form with that light, I need to perform the same exact action. I can't perform this action towards the Creator, I need to be similar to Him – in what can I be similar to Him? If the Creator made this cup, I also need to make such a cup, this cup, right, that's it. So, with whom can I do that? As He acts towards the other souls, I, who received from Him this quality, or I understood at least that quality of Hesed, of grace, I need to express that towards all the other souls, to manifest it, to actualize it. And ultimately, a person who advances, performing corrections, he begins to understand, and then he receives this inner inclination to relate in that way to the whole world.

Baal HaSulam writes that the more developed he is, progressively he relates to, in such a way he relates to the group and then the society, then the nation, and then the whole world. After that, it's expressed in the spiritual degrees, where he begins to suffer from that and correct it. So, it's just this adaptation, aligning with the Creator, that requires the person to be just like the Creator is towards all the – what a person acquires. Alright?

Question (Petah Tikva Center): (48:32) If I heard correctly what you said, maybe I heard incorrectly, you said that Hesed is the correction of creation and also the thought of creation, the purpose of creation. In what sense is it the purpose of creation?

M. Laitman: Love. The purpose of creation is to delight and do good to His created beings, yes, what does it mean to do good to His created beings? Benefiting His created beings means that the created beings will be on a level of perfection and eternality, like the Creator. Not that they will only enjoy His benefit and be fulfilled, that's the first state; rather, they will be in equivalence of form with Him. They will enjoy His position, His state, being like Him. Who is He, what does it mean, like Him? The Bestower. That we call the measure of Hesed, let's say, so it follows that the purpose of creation is called Hesed, grace, The world will be built in grace. Meaning that in this quality He builds the world. We need to reach that quality too, but we need to use it in full with all of our will to receive.

Question (Petah Tikva Center): (49:56) So that means that Hochma is essentially multiplied.

M. Laitman: Of course, everything is in it, you can't fully realize that Hesed if you don't place all of your will to receive here.

Question (Petah Tikva Center): (50:18) What does it mean that the created beings will perform acts of Hesed toward one another?

M. Laitman: Created beings, what does it mean that the created beings perform acts of Hesed, of grace, with one another? It means that they correct themselves and mix together through the quality of grace, and not only through the will to receive, where each one wants only to use the other for his own personal benefit.

I don't know what you're asking? The general correction, as he says in the Arvut article, is that the whole world will be in that form, in that kind of connection, where each one is concerned for everyone else, takes care of everyone else. We need to reach that, through good or through bad, doesn't matter.

Student: Is that why the world was created?

M. Laitman: That's why the world was created.

Student: That's why he writes that the world was created for the sake of Hesed?

M. Laitman: Yes, that's why the world was created.

Student: And why was it created in concealment, without the revelation of Hesed, so that I would bestow upon everyone?

M. Laitman: The world stands on three things, right? On Torah, the right line; on the work, the left line; and on grace, the middle line, alright?

Question (Petah Tikva Center): (51:55) Again, when the goodness and pleasure that exist are not revealed before us, what then are we lacking in order to engage in Torah and Mitzvot, as you say? Only the revelation, meaning that for the goodness and pleasure that exist and are concealed within them to be revealed before us, so that we would see the revelation that bestowing is good. Why is that concealed from us if he writes that this is why the world was created?

M. Laitman: Why is it concealed from us that bestowing is good? So the thief won't run ahead of everyone shouting, Catch the thief. If I knew that bestowing is good, then I don't care, I don't bestow and bestow and bestow – the main thing is for it to be good for me. So it cannot be that you reach the quality of bestowal before cutting yourself off from any outcome that might emerge. Otherwise, it's not called bestowing. What does it mean, Bestowing is good? Oh, bestowing is so good, oh, I feel so good I'm bestowing. Is that called good? What is the meaning of good, where is that goodness felt? It will come.

That's why first you have to make a restriction over each and every action, what does it mean? That the outcome of the action won't be felt in my vessels of reception, of selfish delight and pleasure in any way; and after that, bestow and you'll see how good it is. Where will I see it's good, in what vessels will I feel that it is good? It's called, Feeling the goodness in the vessels of bestowal. But where are the vessels of bestowal, I don't have such vessels of bestowal? Well, then you will see that you do in reflected light. What is reflected light, really? In the vessels that you will acquire from the lacks of others, those you bestow to, they will be your vessels. But in your actual vessels, the heart of stone, that you restrict and do not use.

In you today, other than the point in the heart, there is no vessel with which you could work in spirituality, where are those vessels with which you can work in spirituality? In him and in him and in him – all those sitting here – in all of them, your vessels exist.

Student: But those aren't part of its souls, as we discussed?

M. Laitman: Those are his parts from the shattering of the vessels. You need to gather them, collect them from all, from everyone. But it's not that you bring, you take my heart out of me, right, God forbid, or someone else's. You could, of course, but it's that you will feel that they all belong to you, that they're within your heart, just as they are, otherwise, how can you take these vessels? Look in what way you need to be connected with everyone because you have no vessel that you can correct today with which to enter spirituality. You will enter spirituality with the vessel that exists in everyone, in the group, and nothing else will help you. Before that, you won't get in. How will you get in, with what, what will you receive, where will your spirituality be revealed? Only in the vessels that you collect from everyone. Meaning, you need to be inside everyone, like that, like, uh, like, uh, with the ape's legs, in everyone, in everyone, to feel the hearts of everyone. Take it from there, there your vessels are, they're there from the shattering of the vessels – what remains in each and every one, the point in the heart. That's given to you from above, that is true, right, but that's it. It's a horrible, terrible thing, but there's no alternative.

Question (Petah Tikva Center): (56:13) Is it correct, according to the article, that we discover that the Creator comes toward us?

M. Laitman: Until you begin to even hear it, you know, years pass. Just to hear, just to hear it. And that I need them, that in them, meaning, I will work and work and spirituality, I will receive inside of them, how can that be? Meaning, there, in him, in him, in him. In their bank accounts will be my paycheck. How can I govern that, how can I manage it?

Student: It's like a trust fund that you can't withdraw from, right?

M. Laitman: Yes. So, we will make a permanent, like, an order towards one another – you for me and I for you, you agree? Yes, because that's the meaning of making a covenant.

Student: That's called Arvut.

M. Laitman: Yes, that is Arvut, exactly.

Question (Petah Tikva Center): (57:29) I wanted to say whether we can understand from the article that the Creator has already helped us? It's as though we understand that He has already performed the restriction for us. Because initially, the world was supposed to be created through the quality of Din, judgment, and then we wouldn't have been able to exist at all. But the fact that He gave us Hesed, He already performed the restriction through Hesed; in other words, He helped us with that restriction.Then we are granted this Hesed and it becomes possible to exist so we can ask for Rachamim, mercy?

M. Laitman: Us existing today, that's also us. We exist as a result of the shattering of the vessels. Without the shattering of the vessels, I would not have been able to exist because the will to receive could not receive anything. And so, the sparks of bestowal which entered the will to receive due to the shattering of the vessels, that brings a little bit of light that comes through these sparks and gives life to the will to receive. Meaning, without the quality of grace, of Hesed, even the tiny piece of it, tiny measure of it that exists within the will to receive. Without that measure, the will to receive would have been completely denied of light and dead.

Question (Petah Tikva Center): (58:50) Why after the restriction, what does it mean for us to perform a restriction? How is performing a restriction expressed in us?

M. Laitman: Making a restriction from below upwards means that a person has the ability through exertion, a request, as we call it. A request isn't a ba-ba-ba where I shout and cry, the request is something that accumulates in the heart. It's a demand that comes from all the efforts and this demand summons a force from above. Then a force comes from above, which gives the person the ability not to pay attention to the feelings in the, in my vessel of sensation, if I feel good or bad, I don't pay attention to that.

Student: Is that called faith over all these possessions?

M. Laitman: Never mind the verses, it's called me performing a restriction on the vessel of reception. Where I can stop paying attention to them, meaning it's a correction from above done by the light, of course. That light brings me to a degree which is above the vessel and then I don't feel the need that's in that vessel. Whatever exists in it – if there is fulfillment – there's no, no feeling. So, when I can simply remain above that, that means that I restrict it, that's the meaning of it, rather. These aren't the exact words, because the definition of restriction, he also, he defines it in a very special way, it's difficult to explain.

One who yearns, right, who, who delays his will even though he yearns, he, he craves, you understand, it's difficult to explain, it's together, it's all – you – you receive from above the power not to be influenced even though you want it. But you, you're not influenced by that, you, you're above it. But it's, it's a problem to explain it because when we think about restriction, we always think not about restriction but rather about some kind of property, some sort of trade, rather. It's worthwhile not to drink this and instead to receive that, you understand? Here the restriction is, instead of a corporeal vessel, to go towards in order to bestow, you understand, there's no such example anymore.

Question (Petah Tikva Center): (01:01:43) Here he gives an example of a person who receives revelation. It's as though he enters a chicken coop when looking at the world, and he can no longer engage in bestowal toward them. So how does he reach a state where he suddenly wants to bestow upon all these chickens?

M. Laitman: Me, looking at the world as if they're all chickens, or little children engaged in all sorts of things, it doesn't mean that I'm now belittling them and that I don't care about what happens to them. It's only that in terms of their awareness, the level at which they recognize, they perceive their reality. They engage in their lives with things which for me are small. They don't understand anything, they live according to nature, according to the program that exists in them, the Creator put in them. They don't want to rise above it, they cannot transcend it to be even a little bit independent. And I look at them in that way, it doesn't mean that I don't love them and that I'm completely disqualifying everything they do. I can't even say it's that wrong because they're simply doing what they need to do for the time being, to go through the degrees of preparation through this unconscious kind of development.

I can relate to this, to a student, the same way, it may be that someone sits here. He's a student. He sits here and he reveals all of his coarseness and ruthlessness and egoism and all those things in various ways. You need to tolerate him because he's developing, if he comes in the morning and studies, everything else that comes to him so long as he, just so long as he doesn't go against the general framework of the society, right? All of his eruptions, all of those things we have to tolerate, because such is the process of development, there's nothing you can do. And on the way there can be various phenomena. But does this mean I should relate to him with disregard, or should I, should I disregard him or something? No, these are natural phenomena. How can you relate to a person in – well we need to relate more or less towards what a person can change. But if it's out of his hands so it's a chicken coop, of course, yes, it is a chicken coop, but is it a shame? But there are souls which, in a moment, in the next moment, they will be like you, yes? And without tending to them, then you won't become similar to the Creator also. So then you begin to see the importance of each and every one, because in the soul – the truth is, only in his level of awareness he's not like you, but as a soul he's already at the end of correction. And with respect to himself, he's going through this pre-development process of development, yes, that's it. But it's not, the way you relate to these things, it has to be a bit more diverse, this exists as well as that.

Question (Petah Tikva Center): (01:05:28) What lacks can you take from people like that? What lack can you take from these people?

M. Laitman: The Kabbalist takes a lack from the whole world, even the lacks that they don't feel. People suffer, these masses suffer, they suffer due to the lack of the revelation of G-d, what else makes them suffer? These lacks can be taken and raised upwards, that's one thing. Now secondly, students who haven't yet attained anything have very great lacks. When a friend bestows upon a friend, he simply incorporates his lack, that is clear, that is known. You can see it, how you incorporate the lacks, meaning it doesn't really matter, ultimately, what kind of person you're dealing with. Of course, those who are closer to spirituality, from them you can absorb bigger desires, but also from the masses.

I'm telling you, you will feel the lack that exists in stones – not animals and plants, in stones – how they also have this kind of inanimate cry, requests to G-d, to the Creator. How they feel that they're empty and want to be filled by the sensation of the Creator. Inanimate objects, I'm telling you, you will see; you'll look at mountains, I don't know what, and you'll feel it. All of nature is crying out that way.

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Reader: We'll share our impressions from the lesson and what we take from it to realize in the Ten. And before the next part, let's sing a song.

Song: (01:13:54)