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

Daily Lesson (Morning) November 16, 2024.

Part 1: Baal HaSulam. Shamati, 5. Lishma Is an Awakening from Above, and Why Do We Need an Awakening from Below?

Reader: We will be reading from the writings of Baal HaSulam, the Shamati Articles, Article 5, Lishma Is an Awakening from Above, and Why Do We Need an Awakening from Below? You can find all of our texts on kabbalahmedia.info, as well as through the Arvut platform where you can send us questions live. Anyone wishing to ask a question here in the study hall is requested to stand up, to hold the microphone close to his mouth, and to speak loudly and clearly.

M. Laitman: We are reading the central articles from Shamati. Altogether this is what Rabash wrote from hearing Baal HaSulam. Therefore, in such a way, with this being so lofty and holy, we should relate to what we hear, and accordingly, we are in our bodies, meaning in our desires to receive. We wish to be as one man in one heart, and try to be only in the connection between us, where we yearn to adhere to Him. That's essentially the intention that should promise our success to us.

Reading: (02:47) Shamati, 5. Lishma Is an Awakening from Above, and Why Do We Need an Awakening from Below?

In order to attain Lishma [for Her sake], it is not within one’s hands to understand, as it is not for the human mind to grasp how such a thing can be in the world. This is so because one is only permitted to grasp that if he engages in Torah and Mitzvot [commandments] he will attain something. There must be self-benefit there for otherwise, one is unable to do anything. Rather, it is an illumination that comes from above, and only one who tastes it can know and understand. It is written about it, “Taste and see that the Lord is good.”

Thus, we must understand why one should seek advice and counsels regarding how to achieve Lishma. After all, no counsels will help him, and if the Creator does not give him the second nature, called “the desire to bestow,” no labor will help him to attain the matter of Lishma.

The answer is, as our sages said (Avot, Chapter 2, 21), “It is not for you to complete the work, and you are not free to idle away from it.” This means that one must give the awakening from below, since this is regarded as a prayer.

A prayer is considered a deficiency, and without a deficiency there is no filling. Hence, when one has a need for Lishma, the filling comes from above, and the answer to the prayer comes from above, meaning he receives fulfillment for his lack. It follows, that the need for man’s work in order to receive the Lishma from the Creator is only in the form of a lack and a Kli [vessel]. Yet, one can never obtain the filling by himself; it is rather a gift from the Creator.

However, the prayer must be a complete prayer, from the bottom of the heart. This means that one knows one hundred percent that there is no one in the world who can help him but the Creator Himself.

Yet, how does one know this, that no one will help him but the Creator Himself? One can acquire that awareness precisely if he has exerted all the powers at his disposal and it did not help him. Thus, one must do every possible thing in the world to attain “for the sake of the Creator.” Then one can pray from the bottom of the heart, and then the Creator hears his prayer.

However, one must know, when exerting to attain the Lishma, to take upon himself to want to work entirely to bestow, completely, meaning only to bestow and not to receive anything. Only then does one begin to see that the organs do not agree to this view.

From this one can come to clear awareness that he has no other choice but to pour out his heart to the Creator to help him so the body will agree to enslave itself to the Creator unconditionally, as he sees that he cannot persuade his body to annul itself completely. It turns out that precisely when one sees that there is no hope that his body will agree to work for the Creator by itself, one’s prayer can be from the bottom of the heart, and then his prayer is accepted.

We must know that by attaining Lishma, one puts the evil inclination to death. The evil inclination is the will to receive, and acquiring the desire to bestow cancels the will to receive from being able to do anything. This is considered putting it to death. Since it has been removed from its office, and it has nothing more to do since it is no longer in use, when it is revoked from its function, this is considered putting it to death.

When one contemplates “What he has in his work which he works under the sun,” one sees that it is not so difficult to enslave oneself to His Name for two reasons:

Anyhow, meaning, whether willingly or unwillingly, one must exert in this world, and what has one left from all the efforts he has made?
However, if a person works Lishma, he receives pleasure during the work, too.

According to the proverb of the Sayer of Dubna, who spoke about the verse, “You did not call Me, Jacob, for you labored about Me, Israel,” he said that it is like a rich man who departed the train and had a small bag. He placed it where all the merchants place their baggage, and the porters take the baggage and bring them to the hotel where the merchants stay. The porter thought that clearly the merchant would take a small bag by himself, and there is no need for a porter for this, so he took a big package.

The merchant wanted to pay him a small fee, as he usually pays, but the porter did not want to take it. He said, “I put a big bag into the hotel depository, which exhausted me, and I barely carried your bag, and you want to pay me so little for it?”

The lesson is that when one comes and says that he exerted extensively in observing Torah and Mitzvot, the Creator tells him, “You did not call Me, Jacob.” In other words, it is not My baggage that you took. Rather, this baggage belongs to someone else. Since you say that you had much effort in Torah and Mitzvot, you must have had a different landlord for whom you worked; so go to him to pay you.

This is the meaning of “for you labored about Me, Israel.” This means that he who works for the Creator has no labor, but on the contrary, pleasure and elation. But one who works for other goals cannot come to the Creator with complaints that the Creator does not give him vitality in the work, since he did not work for the Creator, for the Creator to pay for his work. Instead, one can complain to those people for whom he worked to give him pleasure and vitality.

And since there are many purposes in Lo Lishma [not for Her sake], one should demand of the goal for which he worked to give him the reward, namely pleasure and vitality. It is said about them, “They who make them shall be like them, everyone who trusts them.”

However, according to this, it is perplexing. After all, we see that even when one takes upon himself the burden of the kingdom of heaven without any other intention, he still does not feel any vitality, to say that this vitality compels him to take upon himself the burden of the kingdom of heaven. And the reason he does take upon himself the burden is only because of faith above reason.

In other words, he does it by way of coercive overcoming, unwillingly. Thus, we might ask, Why does one feel exertion in this work, with the body constantly seeking a time when it can be rid of this work, as one does not feel any vitality in the work? According to the above, when one works in humbleness, when his only goal is to work in order to bestow, why does the Creator not impart him taste and vitality in the work?

The answer is that we must know that this matter is a great correction. Were it not for this, meaning if light and vitality had illuminated immediately when one began to take upon himself the burden of the kingdom of heaven, he would have vitality in the work. In other words, the will to receive, too, would have consented to this work.

In that state he would certainly agree because he wants to satisfy his desire, meaning he would work for his own benefit. Had that been the case, it would never have been possible to achieve Lishma since he would be compelled to work for his own benefit, as he would feel greater pleasure in the work of the Creator than in corporeal desires. Thus, he would have to remain in Lo Lishma, since he would have had satisfaction in the work, and where there is satisfaction, one cannot do anything, as without profit, one cannot work. It follows that if one received satisfaction in this work of Lo Lishma, he would have to remain in that state.

This would be similar to what people say, that when there are people chasing a thief to catch him, the thief, too, runs and yells, “Catch the thief!” Then, it is impossible to recognize who is the real thief so as to catch him and take the theft out of his hand.

However, when the thief, meaning the will to receive, does not feel any flavor or vitality in the work of accepting the burden of the kingdom of heaven, in that state, if one works with faith above reason, coercively, and the body becomes accustomed to this work against the desire of his will to receive, then he has the means by which to come to work that will be with the purpose of bringing contentment to his Maker, since the primary requirement from a person is to come to Dvekut [adhesion] with the Creator through his work, which is discerned as equivalence of form, where all his actions are in order to bestow.

This is as it is written, “Then shall you delight in the Lord.” The meaning of “Then” is that first, in the beginning of his work, he did not have pleasure. Instead, his work was coercive.

But afterward, when he has already accustomed himself to work in order to bestow and not examine himself—if he is feeling a good taste in the work—but believes that he is working to bring contentment to his Maker through his work, he should believe that the Creator accepts the work of the lower ones regardless of how and how much is the form of their work. In everything, the Creator examines the intention, and this brings contentment to the Creator. Then one is rewarded with “delight in the Lord.”

Even during the work of the Creator he will feel delight and pleasure since now he really does work for the Creator because the effort he made during the coercive work qualifies him to be able to truly work for the Creator. You find that then, too, the pleasure he receives relates to the Creator, meaning specifically for the Creator.

M. Laitman: We see from here that only through the scrutinies that happen within the person, he comes to a state where all of the sscrutiniesaccumulate and give him the means to connect to the Creator.

Question (Petah Tikva Center): (22:02) We have a story with the package here. What does it mean for me to carry the Creator's baggage? How should I relate to the Creator's baggage? What is it, even?

M. Laitman: It's taking the means that connects me to the Creator on the condition that I am all entirely in order to bestow. Then me and Him can be in the same abode, meaning together. No differences, no distance, no way to divide us, and that's how we can exist.

Student: The existence between us and the Creator, is that the intention? Should we be always aiming our intentions towards the Creator?

M. Laitman: Yes.

Student: And yesterday you touched upon a point I want to ask about. You said that we need to constantly add power to our intentions. What does it mean to constantly add power to the intention?

M. Laitman: That we wish to reach adhesion with the Creator, the help of the Creator, and other than that we don't have any other intentions. All of the intentions, desires, and thoughts of ours, they're all completely aimed at being with the Creator. And all of our thoughts, desires, and actions are in order to be with the Creator in order to advance Him into creation.

Student: We all wish to reach Lishma.

M. Laitman: Yes.

Student: How important is our collective intention in terms of reaching that point?

M. Laitman: Man, let's say, cannot reach this intention Lishma on his own. Rather help, assistance is required, friends that will help him, direct him, hold him so he doesn't fall from that intention, and God forbid not to fall to some intention in order to receive. That's how we learn, that man needs a lot of support, helpers, friends that will hold him, otherwise he will fall.

Student: One last thing, in the preparation we talked about this in the Ten, and we've been feeling for a while now that our power is in adhering to each other, sticking to each other, regardless of what state we're in, just come and be together. Is that the point where we adhere to each other, regardless of what outcome we get? Will that give us that degree we're talking about, Lishma?

M. Laitman: Yes, meaning what's important to us is mostly the connection between us, where we become one man with one heart, and that's how we also start reaching in order to bestow to each other the forces of connection.

Question (Kyiv 1): (27:05) It's written here in the beginning of the article that when a person has a demand for the quality of Lishma, then the fulfillment comes from above in response to that prayer. What does it mean to have a proper, correct demand for Lishma? How to construct it properly in the Ten?

M. Laitman: The need for Lishma becomes revealed in a person bit by bit, meaning throughout his work in the group and in the study. But a person begins to feel this need, that he begins to feel that this becomes his source of life. We have to achieve such states where it gradually becomes revealed in us, that the connection between us leads us to something that didn't exist in anyone. We have to gradually reach such states where it becomes clear to us that the connection between us leads us to something that didn't exist in anyone individually, it's a special force that appears outside of us. And so we intentionally work towards the Creator and ask Him to rearrange our attitude to Him and His Name Are One. And if we do this action correctly, then the Creator does shape the connection between us, the intention between us, the relation between us in such a way that we become as one man with one heart. That's it, there's basically nothing special about this. Just like the Creator creates this in order to receive, now He creates this attitude of in order to bestow. In order to connect to each other, we have to know what is the friend's deficiency, and in the unity of these deficiencies and the fulfillment of these lacks, we get to the state of as one man and one heart.

Question (Moscow): (31:01) What does it mean that when a person works by coercion, he believes that he is bestowing contentment upon the Creator?

M. Laitman: When a person reveals that he must bestow to the Creator, then this bestowal has to be above his own strength. This provides the person with a new field of work, that he has to get close to the friends and try to imagine himself with them in one body, and that we have to realize that this connection has to be above the forces and qualities of the person. It is completely not existent in our nature. And that's how we'll advance, only above our own strength.

Question (Piter): (33:54) What to do with this perception that many people don't want to connect, many friends don't want to connect to the lesson?

M. Laitman: Why?

Student: They say they can listen to it another time, they say that the main thing is to read Zohar together, and the morning lessons, they become less important, as far as they're concerned.

M. Laitman: I can't say anything about that. What I have I got from Rabash. Other than me, there are a few other people who are part of that, so ask them.

Question (Turkiye 2): (35:15) How to reach the correct intention from awakening from below, so as to reach adhesion with the Creator? How to build the proper intention so as to reach adhesion with the Creator?

M. Laitman: The intention is built by making daily efforts in improving the connection between us, so that in connecting to each other we will have as if a single heart, and in there we'll feel our prayer to the Creator. And then, as one man in one heart, if we make such efforts, then certainly, ultimately, the Creator will appear in that common heart, and ultimately, from these efforts, the Creator becomes revealed in this common heart, and we understand what we lack, and how to improve the relationship between us and the Creator.

Question (Holland): (36:36) How can we know 100% that only the Creator can help us to come to this complete prayer? How can it be if we've never been there, so how can we know this for 100%?

M. Laitman: About that it's written, one shall help his friend. That we each need to aim to adhere to both the friends and the Creator. And our intentions, our prayers, will all connect us, and bring us to such an intensity of request, that the Creator will answer.

Question (Petah Tikva Center): (37:53) I wanted to ask about what he writes here regarding the package that the trader brings in, the merchant. He says, you did not call me Jacob, for you labored about me, Israel. What are those sentences? What do they mean?

M. Laitman: That Jacob's previous name is small, so right now it cannot be used. Rather, we have to shift to such a connection between the created beings and the Creator, which is the name Israel. Israel refers to Gadlut, where there's all the lights and all the vessels, and the Creator replaces the system of connection. The Creator replaces the system of connection between him and humanity, and in this new state, of the Creator and Israel, there's already a direct, clear connection, whereas between man and the Creator before, it didn't exist.

Student: We have another question from the Ten, if I may.

M. Laitman: Yes.

Student: You said that we need to come closer to being as one man in one heart, to come closer together. And yesterday, too, you said something which in the meeting we held in the Ten, that was a big deal for us. I'll read what you wrote. You wrote that we're still distant to each other and we cannot connect to each other in one heart, and to turn to the Creator as one man in one heart, because otherwise we would have succeeded already. And in the Ten, we scrutinized it, we did workshops, talking about it, it was very spicy. Because some of us do think we're doing it, we're making every effort internally, externally, while others think that we're not yet there, so we were quite divided. And we found that we don't know how to relate to it, because, well, you said that there's a problem, and we very much want to advance, so what's required of us in order to achieve that state of one man in one heart? What more do we need to add?

M. Laitman: We still feel that each one exists in his own desire to receive, and not that we are getting closer to a common will to receive. And I can still remember that I was on my own, with my will to receive, searching for how to connect to others, and that was not so bad. However now, as we wish to advance to a common desire called a soul together, then we have to make the effort to be as truly one, to feel the collective soul more and more.

Question (Petah Tikva Center): (42:55) Can I ask about what you just said?

M. Laitman: Yes.

Student: Before we aim our connection, each of our desires towards bestowal, towards the Creator, are we actually bestowing to each other, or are we just making efforts to connect, to come closer together?

M. Laitman: We're just making efforts.

Student: And so what needs to change, in terms of our connection, to orient us more towards Lishma, so that we can be in one heart?

M. Laitman: That we are willing to completely nullify ourselves from our will to receive, only to be able to be together in the Creator.

Student: When we annul ourselves, when we go to connecting the Ten, we work on our annulment so that we can come closer to each other and connect to each other. What is the additional annulment required for us in order to adhere to the Creator?

M. Laitman: The Creator, meaning that we wish to feel that all of us, all of us, are in the same tendency, desire, intention, quality, and we don't want anything besides that.

Student: The fulfillment we can provide to the friends, can Lishma cover and fulfill all the needs of the friends?

M. Laitman: Yes.

Student: And is it a qualitative thing, or is it the actual goal of Lishma?

M. Laitman: It's both.

Student: What do we need to do in the Ten so that this fulfillment we want to look towards together, how can it manifest in the Ten? It's not so clear. Because we're going from a connection of Ten friends, sometimes more, each one with his own perspective, his own style of connection, and then we all need to, together, look to that single point of Lishma.

M. Laitman: But this point of Lishma is no longer aimed at each and every one. It's aimed from each and every one, together, to the Creator.

Student: And that gives us one single desire, that's the single united desire that forms?

M. Laitman: Yes, of course.

Question (Petah Tikva Center): (46:20) Towards the end of the article, he says that one should believe that the Creator accepts the work of the lower ones, and the quality and quantity of their work doesn't matter. In everything, the Creator looks only at the intention, and that's what brings contentment to the Creator, and then one is awarded with delighting with the Creator. So it sounds that there is a certain inversion of the intention of the created beings. Their intention was always to benefit themselves, and then somehow that intention inverts and becomes the intention to bestow, as he writes here, that one should believe, have faith. What is this inversion?

M. Laitman: This inversion is that I never thought before about the outcome of my attitude to the Creator, and now I am thinking about it. Meaning it's important to me to relate to the Creator in a way that it brings me a special state.

Student: That special state. Is it a state where I feel or want to feel that the Creator is receiving contentment? Is that the special state?

M. Laitman: Yes.

Student: There's an issue here, because when one examines himself, ultimately everything ends with that thief, the will to receive, there's no helping it. Even if you did everything right, you made an effort, ultimately there's always this tail end of the will to receive stealing everything. And then we sit together in the Ten trying to connect, and as you explained to the friend just now, this inversion sometimes, somehow, happens together. Together it works out. So I don't understand how…we have Ten people who make great efforts to reach the proper intention, but ultimately each one of them, if he checks himself, he has that thief there in the back. So how is it that through the connection between them that thief disappears, or maybe they rise above him?

M. Laitman: It disappears, because everyone aims at the Creator, and thus they complement each other and the thief has nowhere to run.

Student: Is it correct to say that an individual alone has no chance of doing this?

M. Laitman: No, that's right, he doesn't have that. His intention has to be in order to bestow. How can he depict that to himself if he's alone?

Question (Petah Tikva Center): (50:00) You just said to a friend that a person feels more and more that Lishma is the source of life. What is the source of life?

M. Laitman: I didn't understand.

Reader: The friend says that he heard you tell one of the friends that Lishma is the source of life, so he's asking what is the source of life?

M. Laitman: The source of life is the Creator. The light, the source of life is the Creator, the light that comes from Him to us, the source of life.

Question (Petah Tikva Center): (51:05) I heard that we are in a state currently where we still do not have a common desire. Each one is still within his will to receive, making his own efforts to advance, to connect, but still each one is chained within his will to receive, and it's not so terrible yet.

M. Laitman: That's a part of the path that we have to go through in the desire to receive, feeling how we're trying to be built, and so maybe aimed at the goal this way.

Student: So the entire state of Lishma you teach us about, I keep hearing one man in one heart, a common desire, so how to feel that this state where we're making efforts to connect, but each one is still within himself, how to feel that it's not good enough, that it is terrible?

M. Laitman: But we are connecting all of these intentions. When they connect together, we exist with one powerful intention.

Student: Yes, that's exactly what I want to ask about. So how do we connect our intentions together in a state where each one is still separate from the others in his efforts? What does it mean to connect it?

M. Laitman: Studying the sources together, all of us studying one source, and trying to explain to each other what are we aiming for through these sources, until it becomes literally one man in one heart.

Question (Petah Tikva Center): (53:35) I wanted to scrutinize the proper attitude to this, what can be more accurate, better. A person tells his friends that he's carrying the baggage of his employer, although he doesn't feel that he's carrying that baggage. Is that fine, will it ultimately bring him to carry the right baggage?

M. Laitman: No.

Student: So here exactly I have a question. We're very careful about saying stuff like, I speak to the Creator, I'm in Lishma, and so on, that can't be taken seriously. But when I hear a friend saying, I pray, I'm praying, and I know that this is a very, very high action, why is it, when we talk about prayer here, the Ten prays, I pray, we write some piece of text and we write a few words and we say we wrote a prayer down, isn't that imprecise in a way that may prolong our path, our process?

M. Laitman: No, no.

Student: Why do we use the word prayer, to pray, while knowing that it's a very, very exalted, very high action? Shouldn't I scrutinize before I use that word?

M. Laitman: We will just get more and more confused than, no, the scrutiny doesn't need to be conducted by our intellect, but rather by the upper light.

Question (MAK 11): (56:00) It is written in the article that for the prayer to be complete, we need to perform every action that we possibly can. There are many such actions, internal and external, and also we never know what our actual maximum is. So how to know which actions we lack and what do we need to add?

M. Laitman: The closer we are to implementation, then the more we will clarify and begin to feel what's more important and what's less important about it. And this is what aims us to the right action.

Question (Almaty 1): (57:03) We say that Lishma is from me towards the Creator, from the group to the Creator. How do we turn the idea of the Creator into something that's closer to us, that we understand better?

M. Laitman: As written, make your desire as His desire, your will as His will, and then you'll better understand and feel Him.

Question (Haifa 3): (57:41) Does the work in Lishma take place above reason, with efforts to connect in the Ten, and with the purpose not to search through the desires that are revealed?

M. Laitman: The second half, I didn't really understand. The search for what?

Student: With the purpose of not seeking to fulfill the desires that are revealed?

M. Laitman: Yes, yes, you can take it that way.

Question (H 10): (58:35) What does it mean that we assume the burden of the Kingdom of Heaven?

M. Laitman: That you are able, through a special connection among you and a single desire that you build, you're able to express your attitude to the Creator. Just as He created our desire, we turn to Him with this desire and we wish to bestow to Him, to bring Him contentment by using that desire.

Student: And why is it the heavens necessarily, the burden of the Kingdom of Heaven?

M. Laitman: That's the upper degree. There's heaven and earth.

Question (Tel Aviv 1): (59:54) What changes in the person as he moves from the first kind of work to the second?

M. Laitman: I don't understand what you mean by first work and second work.

Student: First one is above reason through coercion. The second form of work is equivalence of form and so on. What changes in the person in the transition, from one state to the next?

M. Laitman: That in the first state, a person tries to do this by force, not by desire. In the second state, he already receives an illumination from above and does it out of his desire.

Student: What needs to change in me for that transition to take place?

M. Laitman: A true desire to bring contentment to the Creator needs to become revealed, to surface.

Student: And what needs to happen for such a desire, true desire like that to pop up? What do I need to do?

M. Laitman: Many prayers and actions.

Student: And then I will despair with my own power, my own ability?

M. Laitman: Yes.

Question (Turkiye 4): (01:01:33) In the work, what makes the Creator give the person spiritual pleasures? What are the Creator's calculations?

M. Laitman: This we don't exactly know, we don't know. That comes from the integration of the souls that exist right now in connection with the Creator.

Student: How can we tell if we have a true desire for these pleasures?

M. Laitman: I don't know. That's how the Creator plays His game with us. He awakens us and brings us closer between us so that we begin to see ourselves as a group which is a reality towards the Creator. The group bestows to Him and He bestows to the group.

Question (Women KabU 2): (01:02:54) I want to satisfy my friends' desires in order to bring contentment to the Creator. But I am only aware of one desire in my friends, and that is they want to come closer to the Creator. Is this the only one desire of my friends I should be constantly asking the Creator for, or should I search for any other desires in my friends?

M. Laitman: It's understood. Yes, of course. It's desirable to do that.

Question (Women PT 38): (01:03:56) I heard that we can bestow upon each other the forces of connection when we feel as one body. How do we bestow upon each other these forces of connection so that all the parts feel connected and never suffer?

M. Laitman: That is through efforts. All in all, through the efforts.

Question (Women Haifa 8): (01:04:39) If I understand correctly in the article, it is said that when a person reaches Lishma, he can put his evil inclination to death. How can it be that he reaches Lo Lishma without putting the evil inclination to death? How does that work?

M. Laitman: It happens the way it's written.

Question (Women Ashkelon 2): (01:05:25) When you reach despair and you're powerless, and you ask the Creator for the power to reach Lishma, to bestow, and you fail to do this from the center of the Ten, and you fall and you beg; you beg Him to give you these powers to help you, to do the work for you, because there are such states where I can't even lift my hand. So tell me please, is that the right direction, or do I need to add more to this, something else?

M. Laitman: It's not exactly the right direction because the greatness of the Creator is lacking here. Think about that, add that and you'll see how everything advances for you.

Student: The greatness of the Creator, if I add to that, if I ask Him for the connection of the whole people of Israel, and only He can do this, is that this greatness?

M. Laitman: Yes, put it that way.

Question (Latin 11): (01:07:02) How can one feel that he's doing the work for the Creator's sake?

M. Laitman: How can a person feel that he does work for the sake of the Creator? Through the efforts, the results, the results that if his intention does the action, then he feels the result from the action in him, in his desire.

Question (KabU 14): (01:07:52) What is keeping us from feeling this desperate need to work for our Ten and the Creator without a reward, like what's really blocking the feeling?

M. Laitman: The evil inclination. Our will to receive doesn't let us work for a foreign will to receive, but only our own will to receive. The same thing in our world. Try to work for someone else, and you'll see that you have no strength. In order to do something for someone, you need to get rewarded, some fulfillment for it. Same thing here.

Student: I understand this intellectually, but I don't know how to scream loud enough to get out of it. It's prayer and it takes time, but what's really keeping me from wanting it bad enough to do it right this second?

M. Laitman: That's because you still don't understand that if you don't come out of your will to receive, then you're going to stay this way for a long time.

Question (Women PT 8): (01:09:54) A person at some point feels that all of his nourishment comes from the will to receive. It gives us the power to perform all our actions. So the question is, in our state, below the Machsom, are there forces of bestowal which nourish us?

M. Laitman: Yes, yes, but we don't recognize that, we don't understand that, we will only later see it.

Student: And in order to complete the transition, we detach from the nourishment of the will to receive. Does there need to be some kind of spot where a person doesn't receive anything from the will to receive, because it holds us by the neck?

M. Laitman: You don't need to be too smart. It doesn't come from a desire to do a spiritual action, it's a desire to evade it.

Student: So how to do it?

M. Laitman: Just let go of the nonsense and treat what we're talking about seriously.

Student: In the article it says, that a person must perform all actions that can be performed in order to achieve Lishma, and for this he needs prayer from the bottom of the heart. When a person knows that there's no one who can help him but for the Creator, what does it mean when a person does all that we talked about in faith, and he exerts himself, and then learns that only the Creator can help him basically?

M. Laitman: I don't know. This needs to be scrutinized together. Okay, we have concluded this part, we'll move to the second part.

Reader: Yes, and before that, let's sing a song.

Song: (01:12:19)

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Chapter Chukat, part 1

Chapter Chukat, part 1

Chapter Chukat, part 1

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati

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Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati