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

Daily Morning Lesson: May 13, 2026

Part 1: A lesson based on the articles of Rabash

Rabash. Article No. 17, (1987). The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah - 3

Original lesson date: 02/25/2003

Reader: Hello dear friends, in the first part of the lesson, we will watch a recorded lesson from the 5th of February, 2003, part of the series on the article, The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah. We will read it together, starting from the words, As it was said, all that the lower one can give to the Creator is the lack, and we'll read through to the end of the article. 15 minutes for that; Tens done before the 15 minutes are up may conduct a workshop summarizing the main points of the article.

Reading: (01:28) The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah - 3

As it was said, all that the lower one can give to the Creator is the lack, for the Creator to have a place to fill. In other words, one who wishes to be a servant of the Creator and not an idol-worshipper must come to feel his lowliness. To the extent that he feels this, a pain gradually forms within him for being so immersed in self-love, actually like a beast, and that he has no connection with the discernment of a human.

Yet, sometimes a person comes to a state where he can see his lowliness and not care that he is immersed in self-love, and he does not really feel that he is in such lowliness, to the point of needing the Creator to deliver him from it.

In that state, a person should tell himself, “I am not inspired that I am like a beast, doing only beastly things, and my only concern in that state is that I ask of the Creator to let me feel more delight in corporeal pleasures, and I feel no desires otherwise.” In that state, a person should tell himself that now he is in a state of unconsciousness. And if he cannot pray for the Creator to help him, there is only one solution: to bond with people whom he believes do feel the flaw, that they are in lowliness and who ask the Creator to deliver them from trouble to relief and from darkness to light, although they have not been delivered yet—by the Creator bringing them closer.

Afterward, he should say, “Of course they still have not completed their Kli of deficiency, called ‘the need to be delivered from this exile.’ However, they have probably traversed the majority of the way to feeling the real need.” Thus, through them, he can receive their sensation, too, meaning that he will feel pain at being in lowliness, too. However, it is impossible to receive the influence of the society if he is not attached to the society, meaning if he does not appreciate them. To the extent that he does, he can receive from them the influence without any work, simply by adhering to the society.

It follows that in the second state, when he is circumcised and has gone through the two discernments—1) removal of the evil, which is the annulment of the vessels of reception, 2) obtaining the vessels of bestowal—it is considered that now he receives the degree of VAK. This is considered half a degree, since a complete degree means that he can use the vessels of reception in order to bestow, as well.

And since he only obtained the vessels of bestowal, to be in order to bestow, after he was circumcised, it is merely regarded as the degree of VAK. This is called “the degree of Jacob.” It is also called “female,” as in, “His strength is as weak as a female,” which means that he cannot overcome and aim them in order to bestow, but only with the vessels of bestowal.

And this degree, too, is called Din. It means that there is still Midat haDin [quality of judgment] over the vessels of reception, that it is forbidden to use them because he cannot aim in order to bestow. It is also called “a revealed degree,” to know that there is another degree, which is hidden from him. It is also called “a low degree,” to know that there is a high degree. We need to know this so as to know that there is more work to be done, meaning to still reach a higher degree.

This degree is also called “the literal,” since now that he has circumcised himself, he has become “a simple Jew.” That is, before he was circumcised he was an idol-worshipper. Now he is simply discerned as “Jewish.”

Also, now he is called “Jacob,” as it is written, “Thus shall you say to the house of Jacob,” meaning “saying,” which is a soft speech, since the degree of Jacob is regarded as working only with vessels of bestowal, which are pure Kelim. This is why there is “saying” there, which is soft speech.

This is not so with the discernment of “Israel.” The Zohar interprets Israel as being 1) the degree of GAR, wholeness of everything, 2) males, 3) Rachamim, 4) a high and hidden degree, the secrets of the Torah.

We shall explain them one at a time.

1) The degree of GAR. Since each degree comprises ten Sefirot, which divide into Rosh and Guf [head and body, respectively], the Rosh is called GAR, meaning Keter-Hochma-Bina, and the Guf is called ZAT. They are two halves of the degree. This is why VAK is considered the low degree and GAR is considered the high degree. It is known that when speaking of the degree of VAK, it is called “half a degree.” This is a sign that the GAR is absent. For this reason, when saying, “the degree of GAR,” it means that there is a complete degree here, since the rule is that when two degrees are together, the higher one is mentioned and includes the lower one. This is why The Zohar calls the perfection of everything, “Israel.”

2) The degree of males. Each degree contains two kinds of Kelim: Zach [pure/fine]—which are vessels of bestowal, and Av [thick], which are vessels of reception. It is possible to use them only if the intention to bestow is placed on them. And since in order to bestow is against nature, it requires great effort with much strength against nature. And when one can overcome only the fine Kelim, this is called “a female,” implying that his power is as weak as a female’s. But when he can overcome the vessels of reception, too, he is called “a man,” “male,” “strong.” And since Israel is considered GAR, the perfection of everything, using the vessels of reception, too, Israel is considered “males.”

3) The degree of Rachamim. Since there was a Tzimtzum [restriction] and Din [judgment] over the vessels of reception, and it is forbidden to use them unless one can do it in order to bestow, when one cannot aim to bestow with vessels of reception, there is Din over them and it is forbidden to use them. This is why a female is called Din.

But a male means that one can overcome in order to bestow in vessels of reception, too, and the Din is removed from them. He is using the vessels in order to bestow, and this is called Rachamim [mercy]. It is considered that the previous Din has been mitigated by the quality of Rachamim, that now he is receiving on the degree of in order to bestow. This is why a male is called Rachamim.

This means that males are called Rachamim and not Din, as written in The Zohar (Item 261): “Thus shall you say to the house of Jacob,” meaning “saying” is from the side of Din, and “Tell the children of Israel” means that “telling” is from the side of Rachamim.

RASHI interprets the verse, “Thus shall you say to the house of Jacob”: “The name Mekhilta [an interpretation on the book Exodus] are the women, tell them with soft speech, and ‘Tell the children of Israel,’ the males, the words are as hard as tendons.”

We should interpret the words, “To the women with soft speech.” It was mentioned above that females are those who do not have much strength to overcome, but only over the fine Kelim. This is called “soft,” meaning it is soft and not so difficult to overcome the vessels of bestowal [“difficult” is the same word as “hard” in Hebrew].

But the vessels of reception are very hard to overcome. Hence, the males—those who are in a state of males, who have the power to overcome—were given work in things that are as hard as tendons, referring to the vessels of reception. But why does The Zohar write that males are Rachamim? Rather, it says, “As hard as tendons,” and hard means Din, not Rachamim. Hence, on the one hand, it says that males means as hard as tendons, and on the other hand it says that they are Rachamim.

We should interpret that males have the power to overcome the vessels of reception, too, which are hard to overcome. And when overcoming the vessels of reception, called Midat haDin [quality of judgment] that is on them, there is Rachamim on that place, and not Din. But with females, who have no power to overcome the vessels of reception, there is Midat haDin on them and they are forbidden to use.

4) A high and hidden degree, considered “the secrets of the Torah.” “Hidden” means that even if a person has already circumcised himself and has been rewarded with the literal, meaning with being a simple Jew, that is, he has come to a state where he is not committing idolatry but serves the Creator, the light of Hochma—revealed over the vessels of reception—is still hidden from him.

But one who has been rewarded with the highest discernment, who is a male and has the power to overcome the vessels of reception, too, the light of Hochma, called “the secrets of Torah,” appears on those Kelim. This is why The Zohar says (Item 265), “And tell the children of Israel,” meaning to show Hochma and to speak in the spirit of Hochma, since “telling” implies Hochma, as it is written, “And he shall tell them his covenant.”

It follows that saying that it is forbidden to teach Torah to idol worshippers should be interpreted in the work as, “It is impossible to teach idol-worshippers Torah.” As Baal HaSulam said, when speaking in matters of the work, where it writes, “forbidden,” it means “cannot.” But after he is circumcised, there are two degrees—upper and lower—meaning literal and hidden.

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Reader: (17:11) We will now continue to the lesson from the 25th of February, 2003.

M. Laitman: We continued reading the article on the prohibition on learning, on teaching, rather, the idol worshippers the Torah from the rungs of the ladder, Volume 5. An article which we started reading before, relating to the portion called Masechet Chagigah. This is The Prohibition on Teaching the Idol Worshippers Torah, we talked about who those are – the nations, one who is still in the will to receive for himself. But it's one who discovers it, meaning that he's achieved the recognition of evil. And then we said that there's the discernment of the nations, the discernment of Jacob, and the discernment of Israel. Meaning that there is a will to receive in order to receive, then there's a correction in Katnut, smallness, Yaakov; and then a correction in Gadlut, in greatness or adulthood, which is over the AHP as well, which is Israel. And now he continues subdividing the will to receive into several parts, and accordingly, to determine the degree of Adam, if he relates to Akum, the nations, or Jacob, or Israel. He says that now he divides the discernment of Jacob and Israel, discernment of man, he divides that in two parts as well: Galgalta ve Eynaim and AHP. Which is to say, in order to bestow when a person has crossed the Machsom, the barrier, he's working in order to bestow, he has a screen. So, the screen on vessels of bestowal alone, that means that he still has weak power, weak force, there's judgment upon him. He cannot work with the vessels of reception in order to bestow as well, but only the vessels of bestowal. And despite those being vessels of Galgalta ve Eynaim, seemingly vessels of bestowal, but we say that he's in the aspect of Nashim,

Women, because he's weak. Weak as a female. Only the force of bestowal. Then he acquires the screen over the vessels of reception. The vessels of reception themselves are called female, but when he acquires the forces over them, the screens over them, then it is called males, men, because he has a strong force. And then his action is called Rachamim, mercy and not Din, judgment,

Meaning we always need to see how we relate to a certain state. First of all, the person himself determines the state: who he is, either the nations or Yaakov or Israel, it's only the person who determines it from the degree he is in, and he really is awarded with seeing it truly. And then when he transitions, meaning from Akum, the nations, to Kedusha, sanctity – or Yaakov, or Israel, Yaakov, that is called women, could be, because that is Galgalta ve Eynaim, the vessels of bestowal, small force, weak force – he's still under judgment because of the limitation he has in the work. And when he acquires the vessels, screen over the vessels of reception, then it is called men, the man who overcomes his nature, meaning that he works with the AHP, the vessels of reception, in order to bestow, and then it is called mercy, not judgment, but mercy. We need to always make the distinction: if we're talking about the vessels themselves, or the work with the vessels with screens. So, how do we, what do we define? We can define the vessels, the vessels of reception, we can define as female, that is Malchut, ruling over those desires. And if we are talking about who overcomes her, then that is called the male. As we say, we always need to check the exact subject, what we're talking about. That's it.

(22:10) And so, towards the end, he says the key phrase, that it then follows that when they say that it's forbidden to teach the nations according to the work,

We should interpret it that it is impossible to teach the nations the Torah. As Baal HaSulam says, that when discussing the work, wherever it says forbidden, it means impossible.

So, we have nothing else in spirituality; we judge according to the forces, desires, and screens. So, there's no permitted or prohibited, we're not talking about things that can be attested to from the outside, right? If they're forbidden or allowed, we only know that a person works from his desire and overcoming his own desire. You can't dictate to him from the outside to dictate to his desire, various advice, or commands. And so, that's why it also says that there's no, you don't force spirituality, right? No coercion, according to the same principle that we can't teach the nations the Torah. We can't coerce spirituality, we know we can't tell our hearts, ourselves, to change our nature – only to make some kind of transformation, it's only through external actions that we are awarded with the changing of the desires and overcoming the desires and so on.

Question (Petah Tikva Center): (23:57) In page 189, the last two paragraphs, he talks about a state where a person knows he's in the right state, but he's not capable and then he finds benefit in his society. He writes in the last paragraph that he knows – where is it – that certainly the vessel they have is called the need to come out of exile is not 100% complete, meaning a person needs to know about the society that is where they haven't reached yet?

M. Laitman: Okay, so paragraph there, let's read it: Then the person, I'll read it from paragraph before,

Then a person should tell himself the fact that I'm not impressed, that I'm like a beast performing only the actions of beasts, and all my concerns in this state are that I ask the Creator to allow me to feel more flavor in corporeal pleasures, and besides for that I feel no lack. In that state, a person should tell himself that now he's in a state of being unconscious,

Unconscious with respect to spirituality, he is stuck within his beast, and he cannot dissociate from his beast, and look at himself from the side, to see himself from the side. Because if he's Adam, human, he belongs to the soul, and his body was given to him only in order to hide the disconnection from the body. And so that by force, through exertion, he will connect to the soul. The body is just a beneficial obstruction, and if he's disconnected from the soul, then we say that he's unconscious. Connection to the soul, that is called spirituality; connection to the body, that's corporeality – rather, connection to the soul is spirituality, connection to the body is corporeality

And if it is not within his power to pray to the Creator for help,

Right? if he has the ability to pray, then it's a sign that he's still related to the soul in some way, he's connected to it somehow, to the point in the heart.

So if he doesn't have that ability to pray to the Creator to help him,

To help him disconnect from the body, to look at the body as if from the side, as if it's a foreign force.

Then he has but one advice, one option to connect to people who he thinks do have that feeling of lack, and how they are lowly.

Meaning he doesn't need a big society with great Kabbalists, there, to join the company of Rabbi Shimon and his friends, you see? No, he needs people like himself,

And they ask the Creator, these people, for him to bring them out from trouble, to relief, from darkness to light, and even though they were not saved yet, that the Creator will bring them closer, and they've been awarded with nothing as of yet.

In spirituality, it is as we say, even one who didn't reach spirituality can teach others, and each one – and also a group that still hasn't attained anything – they can still help themselves and help others, because we need lacks, and not powers. One cannot give the other powers, the powers, the forces, they come from the light, but one can give the other a lack. And with that lack, he will then turn to the Creator, and to the light, and receive assistance, he will receive the force. We forget about this, we think, what will I turn to the society with, what force is there in it? Who are they, are they greater than myself? And we forget that from the society, we need the lack, the will, and not the force. That I need to connect the vessels together and then the light will descend to me more powerfully. And then he needs to say,

Their vessel of lack, called the need to emerge from this exile, that vessel is not yet complete, but they've certainly passed most of the way to coming to feel the true need.

(29:03) That's truly important, to feel the true need, and if the society doesn't yet feel the true need, it doesn't matter. Together, when they overcome, they still reach the right desire. And from them, he receives impression, inspiration.

He can also receive their feeling, meaning that he will feel pain due to being in lowliness, but it is impossible to receive from the society.

Look, this is the goal, that's what he's saying: to feel the sensation of lowliness, to get it from the society. But that feeling of lowliness, it's not just the kind of depression where I feel bad, I feel only the body. The feeling of lowliness is where I feel myself opposite or in comparison with something that is completely, superbly sublime and I'm in lowliness compared to that, one opposite the other. So it's not just the feeling of lowliness, it's the feeling of the recognition of my situation in comparison with some enlightened sublime state.

But it's not possible to receive from that society that additional vessel, those additional lacks, if he's not attached to the society, meaning appreciating them and to that extent he can receive from them this influence without work, but only through adhesion to the society.

Work, by that he means without his work towards the Creator but only towards the society, it's sufficient for him to receive lacks from the society. Now, how can we receive these lacks from the society? It's written, Purchase a friend, and when I bestow upon the friend, when I invest in him, he becomes closer to me, I begin to feel his lacks. There's no choice, otherwise, I must in some way invest in him, invest myself in him. Then I love him because my investment is in him, right? It's like a couple, if they have no children, they adopt a child, right? They adopt a child and they begin to invest in him – after a year, I don't know, even a few months maybe – he begins to be just like he is theirs. Even more so, it is said, that it's even more so because they want to invest in him. There's some fear they have that they won't feel that he's theirs. So, they invest even more than in their own child; and it becomes love, which is even greater than with their own natural children. And then, when a person loves, when he's connected to someone, he can feel the lacks of someone, then I can purchase his lacks; I'm buying his lacks for spirituality, and from that, my vessel becomes sufficiently large and sufficiently powerful for that cry. For me to receive from above assistance, salvation, there's nothing else, no other solution. Because of that, love your friend as yourself. I love him as I love myself. By that, I connect his vessel to me, and then, it is the great rule of the Torah, right? I become included – my vessel now incorporates both of us, right? That is the Kolel, the general rule of the Torah. That's the only solution, yes, you know to calculate, connect.

Question (Petah Tikva Center): (32:58) What is a person who doesn't feel his lowliness, how will he have the force to cling to the society? A person who doesn't have a need for the society, if he doesn't feel his lowliness, why would he cling to the society?

M. Laitman: No, our problem is – look, I said before, there's no coercion, no coercion in spirituality, what does it mean, no coercion in spirituality? That no action, no inner act which is spiritual, can be approached directly. We cannot determine anything by ourselves, I think that I should be doing this. You can, with your hands and feet, do this in externality but internally, it's impossible. Because the light and vessel are connected, and you cannot determine anything regarding your vessels, or the lights that come, or are there, nothing. You must perform some external action, by which you will facilitate a transformation of the vessels. And by the transformation, the change in the vessels, the lights meant for those vessels will arrive, either to correct them or fill them; and so I can never change my desire. What did you ask?

Student: He writes here that a person?

M. Laitman: Look, if I still can't—right now, let's say, if right now, at this very moment, I'm still in a state where I'm not changing, and I'm not receiving aid from above, and my desires aren't being replaced. Meaning that I'll receive the screen and come into first contact with the Creator, spirituality, as we call it. Then it's a sign that I'm not raising sufficient lack for it, the need for it. And the need, I can't turn some screw or pinch myself, feel worse or something. That need, it has to be drawn in me, but it is not within my power to amplify it. And then he says, go to the society; now, going to the society, also, I can't just—guys, come on, start working on me, I need a need for it. The need to go to the society. Meaning that I truly need to be prepared, it's not a simple degree – to recognize that I, by myself, cannot do this. And that it's worthwhile, the goal is grand, meaning that I can't. I know my own lowliness, and I can't, I know about the forces from above that I won't receive; but the goal is so great that I must bow for it, I must bow down.

You know, God forbid, but there is great, great wisdom in torture. You know, there are organizations, you know the KGB, all sorts of things. You can make whatever you want of a person, they know how to manipulate the person, humiliate him, make him such that he loses all overcoming, all ability to overcome. So, we see that with our body, externally, you can do whatever you want, the question is: will I come to such—can I, come by myself, to such a feeling of necessity – that my body will be manipulated such that, where it's something that I truly object to will be done with me, because I object it. And so, when you come to the recognition that there is no alternative, and I want—I really want them to do this to me, that the society will make this transformation in me that I don't want, and I hate it, and I suffer from it. Then a person comes to that feeling of necessity, where he turns to the society because he has no other way to turn, and he's willing to agree to anything.

And so, again, from where will he take this desire, a desire sufficient for them to work on him like that. To do to him anything and everything that's against his will, against his desire? He also needs to reach that through the forces of the society, that's why it's written that from Lo Lishma, not for her sake, which is distant. You come to the kind of Lo Lishma, the closer Lo Lishma, from which you come to Lishma, for her sake. So, each one needs to sort of brainwash himself to receive this impression. Of course, there needs to be some kind of minimal willingness on behalf of the person. He can't be completely closed off to it, but otherwise, there's nothing we can do.

Question (Petah Tikva Center): (39:09) He writes that in the recognition of evil, you need to feel opposite, but opposite to what?

M. Laitman: Correct, we talked about how the nations—when a person determines that he is now the nations of the world, opposite to spirituality – of course, the person determines that he's opposite. How can I tell if I'm the nations of the world or the other way around. This is gradually, slowly, the lights that come during the study, the learning, they give us this discernment, they make it in us – you have no other way.

Student: He writes that afterwards there's an annulment of the vessels of reception. He writes, first of all, there is a correction of vessels of bestowal, and only then of reception. So it's not right away?

M. Laitman: I guess you're just asking, you're asking what happens by order of degree. Okay, by the order of the degrees, let's say that: first the person has to do—well, I suppose if he has desires sufficiently prepared for spirituality, let's say the left line, as we call it. He needs to make a restriction over it, and then the part of them, what can be used in the coarseness level of Shoresh ,Aleph, he needs to work with that. Then he needs to work with those screens in order to bestow, because it's still a small desire, and that work over those desires is called bestowal in order to bestow. And then we say that he's still in Dinim, judgments, because his vessels of reception still limit him, they still burden him. And then he acquires—he works and acquires a screen over the vessels of reception, as well. What's the question: So in the beginning it's called Ibur in coarseness level Shoresh, Katnut on coarseness level one, and Gadlut, Bet Gimel Dalet.

Student: If he already attained a degree, then all those three things are there or it's built?

M. Laitman: Everything is built through cause and effect, one cause and consequence, one precedes the other. You see how we grow, each discernment is ten Sefirot ,by itself, and it is the cause for a bigger, higher, more advanced discernment, and so on. Where do you see a skip, where will it come from? Even between the smallest adjacent degrees, you have an infinite distance. It's a new record, and everything is new; there's no—it's all kind of discreet. Although it's endless motion, infinite motion, but each stage, the smallest, the narrowest, is a thing unto itself. Ten Sefirot with all its inner elements, the whole world within there, all the worlds even.

Question (Petah Tikva Center): (43:05) Why does a person need to see his society not as great Kabbalists on the one hand, and not as just people, but as his friends, people that are right before the barrier?

M. Laitman: Beautiful question: why do I need to see the society, my society, as myself?

Student: It's not exactly myself, it's like a moment before the barrier.

M. Laitman: A moment before the barrier, a person needs to see himself and the society as well, truly. Because that is the greatest vessel, even in lowliness, also in lowliness. Now, why does he need to see them as lowly as he is, being as lowly as he is, let's say? It's not for nothing that it's written that you need to connect with the friends. You have the gathering of friends, a group of friends, fellowship, studying together between equals, and so forth. Not with great people and not with those who are completely unconscious, of course not. It is, as Baal HaSulam writes in The Freedom, we need to seek the society; society means that I go there as a member, a friend, equal to them, and I connect with them on the same level. I would say that I require something much higher, much higher. If you already get into somewhere, go be among such giants that I'll just cling to them a little bit and they'll already make me leap a thousand miles high. So, the problem is they can't just jump me, I'm not going to be able to plug into them. It's not going to be useful for me. It won't, because I need to receive a Kli, and the Kli can be received only from those that are equal to me, on the same level. That we will connect to a single vessel that's greater; and the ones that are greater than me, it's like lights, not vessels. Even their vessels are lights for me, so it turns out that there's just no possibility to be aided if not by one those equal to me – not more, not less, equal.

And according to how much I invest in them, I will feel that they are close to me. I'll feel their deficiencies, meaning their deficiencies will connect to me. And with that great deficiency that has been formed in me, I will certainly also turn to the requests from before. Except before I didn't have sufficient demands from the Creator, and now I will, because in one man, all the desires of several people will come together. Altogether, what is the problem? The problem is that my desire has to be 100%, it has to be whole; and my desire for today is for all kinds of things besides spirituality also. I want it, let's say, for like 10% of my life, but I have all kinds of other things, all kinds of other goals, other little pleasures. My tension towards spirituality is not enough, the deficiency is not enough. So, within me I have to assemble with the 10% that he has – and he only has 10%, okay not more, just like me, fine! But that 10% out of 100% of desire he has, 10% for spirituality, I need that. And I need it from him, and from him, and from him, that's how it happens, very simple. And I myself cannot reach a state where I have only 100%. Because there is concealment, it's very simple: the matter is that my desire is a function of the revelation of Godliness. The Creator is hidden, and I have no choice but to muster the deficiency towards Him through my degree, from my degree, to collect it from each and every one as much as possible.

Question (Petah Tikva Center): (47:51) How do I clothe on that lack? How can I find the exact right point in the friend, grab it, and tie it to me?

M. Laitman: That's only through externality – also, your friend doesn't have to express to you everything that's in his heart, and reveal the secrets of his heart – he just needs to be with you as you are with him. That's it, simple, meaning, in general, discuss the greatness of Godliness. All the rest just happens without going from mouth to ear.

Student: There's a kind of contradiction with what we talked about before, that he's so great that he'll listen to him as if it's Rav's words.

M. Laitman: No, you deliberately, even though you know, to begin with, that they're like you. There's no lies here, you don't need to lie, you are just going in an intelligent way, in a rational way. You're building some special array, here, where you know that the friend is equal to you; however, in order to bestow to him, you have to be greater than him. In order to receive from him, you have to be smaller than him, so you're playing that game. To the extent that you want to bestow to him, you will be greater, meaning that to begin with is not because you want to control him, but as much as you want to help him. So through that you'll help yourself, that forces you to become great, meaning to feel one who can bestow to him. Now, all those things are in your inspection – it's not like you're doing them from desire – you rather force yourself to do it that way. So when I go to society and I say, Guys, stop the nonsense, let's start getting stronger, and blah blah, and then so on, it's not that I just want to hit them with that. It's just necessary. I'm forcing myself to do it against the desire. And also my lowliness, so deliberately in an artificial way, let's say, I lower myself and I'm willing to hear and that whatever they say goes into my ear. I do all kinds of, you know, external efforts, so I reckon that that will change me, and so on, and internally it will happen. Let's put it like this, it's the only possibility through the body to influence desires, because I, in this case, I'm already working in this work in lowering the desire, I pressure myself, I put my I, my goal, is higher than my state, my beastly desire. I begin to play with it for the sake of the goal, higher, lower.

Student: Is there a difference between bestowing upon one friend or the whole society in terms of efficiency?

M. Laitman: Baal HaSulam writes, In the multitude of people, the king's glory. Of course, a great society, as much as possible, it's not that I should lose myself within the society completely, and the society seems like a forest to me, you understand? I need people that I'll feel like a squad, like a group, right in front of me.

Student: The question is a bit ridiculous, but still, maybe it's good for me to just cook soup for everyone, the whole society. And then I invest, I invest myself in the whole society, or should I choose an individual and work with him to acquire his lacks?

M. Laitman: No, working with just one friend is not good. That could be, you could be lying to yourselves.

Student: So with a few friends, individually, but with a few friends?

M. Laitman: Individually, well, with a few, nevertheless.

Student: I can do that and receive lacks in a more effective way than if I invest in the whole society as a whole, if I now make soup for the whole society?

M. Laitman: No, no, I would say that I see the investment on each one in the society, and I'm willing to invest equally. Then I don't take into account what's his face, what's his expression, and how much he is in his qualities – which I don't understand, which are opposite to me – rather, each one is built slightly differently, externally, may be far from me. But he's here because he has the same urge, and specifically because he's a bit different to me, that difference, actually, when his vessels will be formed in me, that will give me more gap and range between his vessels and mine. And the opinions, the desires, it'll give me more richness and power of vessel, you understand? So we have to really relate to it in a way that society, in general, is equal. It's something that is equal in all respects. It's just trying to connect with the friend's heart.

Student: Where does the society get its own kind of vessel because it turns out that each one has something very egoistic in him, working against the individuals, where the society is supposed to increase his will?

M. Laitman: Of course, I do it from my egoism, I want to reach adhesion with the Creator, I want to enjoy it, I want to be great, I want eternity. What else do you think, what should I be?

Student: So, the society itself, also?

M. Laitman: The society itself is also egoistic, and even if it disseminates its idea in the masses, it's only from its egoism and wanting to prove to everyone else that it's right and higher. Why would I delude ourselves?

Student: The problem isn't egoism, the problem is society because how can you even see this?

M. Laitman: We are before Lo Lishma, as Rabash writes, that as much as we think of Lishma as high, and Lo Lishma as even higher – so what? I don't need to be ashamed of being an egoist, and that all of my tendencies are egoistic, I have nothing besides starting in that way. And egoism is not, egoism itself is not a deficiency; it's something that is useful, I would say. There's no flaw in it, it's simply a vessel, an instrument on which we need to build, that's it. And also, when I see all of the deficiencies on the egoism, it's not the egoism itself. I'm saying my relation to the Creator, that the will to receive the Creator created has no deficiency in it, no flaw in it. The fact that when you start seeing from that will to receive, and add it to the relation of an intention in order to receive, but the intention to receive is, well, the Creator didn't create these intentions.

Question (Petah Tikva Center): (57:13) If I want to reach, you say that we're not in a state of Lo Lishma even. And Lo Lishma, I heard you say, I heard you define it once as when a person has within his vessel of reception this kind of desire, this kind of dirt?

M. Laitman: Baal HaSulam, in the introduction to TES, he writes what is Lo Lishma. And he writes that Lo Lishma is that a person is at 95%, let's say, of desire for the Creator; but 5%, he has a desire to benefit, gain something for himself. That he'll have some gain from it, meaning, it's like we go to make some deal where I work for you, you're a very rich person. I do some major deal for you, and I have 1% out of it, if it's billions, great, then, you know, 1% is also great. But if I have that 1%, I'm doing it for that 1%, otherwise, that wouldn't work for you. So, this is called Lo Lishma but it's a kind of Lo Lishma from which you come to Lishma. So, what are you asking?

Student: I don't understand this difference. Look, I don't care what another person receives, 99% or whatever, I look only at my own benefit. So, it turns out that we're always completely in the will to receive 100%. How can there be a state where it's a little bit of this, a little bit of that? I'm either here or there, what is this situation where within me I have all sorts?

M. Laitman: You want to say this: how can there be such a vessel, such a desire where 99% I'll be in a desire to bestow to the Creator, and at 1% I'll be in a desire to bestow to me? Is there a vessel that can be on both sides of the barrier – either spirituality or corporeality, either in order to receive or in order to bestow – can't be divided that way, right? I could still have vessels that are in order to receive but I've made a restriction over them, and they are no longer in order to receive for me, I don't use them, so it's not in order to receive. But to be in both Kedusha and Klipa, together, that's impossible because they don't connect. Meaning the I that exists in the Klipa and the I that exists in Kedusha, how could it be? The I is the Kli, it's impossible; so you're asking, what does it mean that I am at a 99% towards the Creator and 1% to me? The truth is, the whole 100% goes to me, but I'm just willing to think of the Creator for 99% of it because the 1% still comes to me. And that is called the Lo Lishma from which you come to Lishma – that's Introduction to TES, he writes there. But if he knew that from doing this action to the Creator, he wouldn't get anything, then he would regret the first step and wouldn't do anything. And this, so this is called a good Lo Lishma, we should wish to achieve that is already a great thing.

Question (Petah Tikva Center): (01:01:10) Regarding Malchut and Bina, until there's a state that's better than the shattering of the vessels, what brings the lack of Malchut to Bina?

M. Laitman: What brings the deficiency of Malchut to Bina, what action brings the deficiency of Malchut to Bina, yes? The action is simple: that Nekudot of SAG connects with NHY of Galgalta, where Nekudot of SAG is Bina, NHY of Galgalta is Malchut. And in their connection together, turns out that Nekudot of SAG fills the Malchut, NHY of Galgalta. And NHY of Galgalta bestow the Reshimot four over three, to Nekudot of SAG. This is still not a connection but it's already bestow from one to the other, meaning Bina receives from that a limitation, she now must restrict her AHP. Nekudot of SAG restricts their AHP in order to not bestow to Malchut, why? Because NHY of Galgalta shine there and say, we don't want to receive light of Hochma, we shouldn't do that. So Bina – Nekudot of SAG, yes – restricts herself and says, I no longer receive in my AHP. I can receive only in my Galgalta ve Eynaim. Only until the Chazeh of Guf, until the Bina of Guf, until the Chazeh, this is called the second restriction. Meaning, restriction in Bina, not to bestow to Malchut because Malchut is not capable. So Bina begins to realize Malchut is not capable, but it's only that type of understanding. It's forbidden and that's it.

Now, Bina needs to be impressed by all of the qualities in Malchut: why is Malchut so bounded, limited, what does she have? How can we help her after all; are there ways for correction? Because ultimately, the Malchut is the created being, and in Bina there is no other concern than for Malchut that's coming from the four phases of direct light. So all those things already happen by Bina, which shatters together with Malchut. No, but imagine yourself how Bina is now planning the action of the shattering, it's her plan.

Student: And what about Malchut, itself, what desire does she have?

M. Laitman: Malchut, on her part, it's a will to receive that wants to transform itself to become like the Creator, and that's impossible, that's impossible. Bina, to begin with, is built to fill the Malchut: a mother wants to fill the child, that's it, to give to him and give and give to him. Now suddenly he begins to demand from her things that she seemingly does not have, she doesn't have it. He wants to be not how she built him, but he wants to have an intention to bestow, she didn't do that. That's why Bina must later turn to Abba, and only by the light of Abba begins the correction of the Malchut, not by Ima. Meaning by Ima, through Ima, but not her force. And then she suffers because he's asking and he wants not her fulfillment, he doesn't want her fulfillment. She suddenly discovers that her fulfillment harms him; meaning if she's working with her AHP, that will be a damage to the Malchut. So she now has to think, how do I save my son? I can save him only if I know all of his new deficiencies. His new deficiencies is not the will to receive, she knows the will to receive in Malchut, she built it – she gave birth to it. What does she need to know about? What she needs to know are the desires, deficiencies in order to bestow, intentions in order to bestow, which were born out of the Malchut herself. From Malchut knowing herself against the Keter, the upper light, Bina doesn't know that, Bina doesn't have such deficiency. So she says, I have to receive the deficiency of the Malchut. If I don't receive that deficiency into me, I'll never understand what it means in order to bestow that he lacks – then she goes for the shattering.

What's the connection here, what's the shattering? The connection that's in Bina with that in order to bestow of Malchut, that in order to bestow of Malchut. And then she incorporates, not from the will to receive of Malchut, that's not a problem at all. She incorporates with the shattering of the screen, the shattering of intentions in order to bestow, which Malchut wants. Now Bina understands what needs to be done, now she begins to work and correct the Malchut so that Malchut will have an intention in order to bestow. Malchut herself only wanted that but she couldn't equip herself with it; Bina herself didn't know what that was, didn't know what is that in order to bestow that Malchut wanted. You have a desire? Yes. I can fulfill it, should I? No. Why not? Understand? So now, finally after the shattering, Bina understands what is this in order to bestow that Malchut wants, and she begins to build a mechanism of her own, which is not through SAG but rather Partzufim of Sefirot, and the world of Atzilut. So a mechanism begins to be built of how to build in Malchut and intentions in order to bestow, that's the whole correction. The desire is not lacking, the desire is not missing, the desire only we raise it bit by bit to its correction to the extent that we can have a screen over it, intention to bestow. So it's all done in Bina, she raises the Reshimot, the deficiencies, makes screens over them, and a new vessel is formed where the lights are already filling it up. And so the vessel along with this light is truly the image of the Creator, that's why Malchut is called the picture of the Creator, the image of the Creator. So what are you asking?

Student: I'm asking what quality does Malchut have which wants that interaction? There's a disconnection, the shattering, it's a disconnection.

M. Laitman: Bina is never disconnected from Malchut, her whole existence is only for Malchut, only for Malchut. And altogether the whole the first nine exist only for Malchut; in each of them, there is only a desire to bestow. But in all kinds of ways, why in all kinds of ways? Because it's in order to build Malchut to be similar to the Keter: we have the Keter, Malchut, and in the middle, all kinds of discernments, all kinds of relations of Keter to Malchut. Why all kinds, why all together do we need this? In order to make Malchut to be inverted like Keter. So we need all these discernments in the middle, where each of them is a desire to bestow in a different manner. So what I'm trying to say is, don't leave the Bina, in it are all the solutions for Malchut.

Question (Petah Tikva Center): (01:10:35) Why should Malchut want the bestowal of Bina?

M. Laitman: Why would Malchut want?

Student: Why does Malchut want the deficiency for Bina? What advances it? Why does Malchut want connection?

M. Laitman: Why does Malchut want a connection with Bina? She has no connection with anyone else – Bina for her is everything. Bina gives birth to me. Bina gives me everything, besides Bina, I don't see anything above me. Bina is called Elohim, the Creator, God, so that's it, so who else do I need? No one else exists for me altogether; there is none but Bina. In each and every degree, Malchut looks at Bina – there is no one else to look at. How is the baby, who does he have in his world besides mommy? That's everything for him; we're also searching each time for our root; the desire to receive is searching each time who to adhere to, each time. As much as you see all of a sudden, this macho man thing, in him there's even a greater deficiency to be a baby and to adhere to one's root. That's why he kind of looks, kind of, has to kind of compensate inside himself for this deficiency and that's why he's like that – he looks like this hero, big. All of us want, we're searching only for the root, that's nature, that's where we came out from. And there, and only to there, we have all our desires. So Malchut certainly seeks Bina. Well, we'll learn.

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Reader: (01:13:03) Let's share impressions from the lesson and what we take from it to implement in the Ten, then we'll move to the next part of the lesson, and before that we'll sing a song together.

Song: (01:19:17)