Daily Morning Lesson: May 2, 2026.

Part 1: Rabash. What Are Banners in the Work? Article 32 (1991)

(original Lesson June 30, 2002)

Reader: Dear friends, in the first part we will study a lesson by Rav from June 30, 2002. The lesson is based on the article, "What are Banners in the Work?" You can find the article in the Writings of Rabash, second volume, page 1341 in Hebrew. We will read it together in the Ten, we have 33 minutes for that. Tens that finish ahead of time are welcome to start the workshop on the main points in the article. 

Reading: (00:54) "What are Banners in the Work?" 

Article No. 32, 1991

Midrash Rabbah says about the verse (Numbers, Portion 2), “Each man by his own banner.” “It is written, ‘We will sing in Your salvation and in the name of our God we will set up our banners.’ Israel said to the Creator, ‘We sing in Your salvation, which You did for us in Your name; we will sing in Your salvation, and in that day, the Lord will save Israel.’ It is written, ‘will save,’ as though Israel are saved and as though He is saved. ‘And in the name of our God we will set up our banners,’ for the Creator established His name in our name and made us banners, as was said, ‘Each man by his own banner.’ Rabbi Issachar says, ‘And his banner over me is love.’ Even a person who sits and engages in Torah, and skips from rule to rule and from verse to verse, the Creator says, ‘I am fond of him; his banner over Me is love, and his skipping over Me is love.’”

We should understand the following:

1) What does it mean that the Creator established His name in our name?

2) Why is it written “will save,” as though Israel are saved and as though He is saved (concerning what is written, “will save,” it is interpreted that the meaning is “and will be saved”).

3) “Skipping from rule to rule.” It is known that the name of the Creator is The Good Who Does Good. That is, He always wants to bestow upon the creatures delight and pleasure, for which He created in the creatures the desire to yearn to always receive delight and pleasure. Accordingly, there is a question, Why are the creatures not feeling the delight and pleasure, but rather the whole world suffers from lack of pleasure and satisfaction in life, for every sensible person asks, “What is the meaning of our lives?”

The answer is that the Creator made a correction so that when we receive the delight and pleasure from the Creator, we will not feel shame about it, which stems from the disparity of form between the receiver, who is the creature, and the Creator, who is the giver. The correction is that before a person has the desire to bestow, which is in order to be in equivalence of form, it is impossible to receive the real abundance that the Creator wants to impart upon the creatures.

And since the desire to bestow is against human nature, we learn that there are seventy nations of the world within man. In other words, each person is a small world, as it is written in The Zohar, and the quality of Israel in man is under the governance of the nations of the world. This is regarded as the people of Israel being in exile among the nations, when they haven’t the strength to go against the desire of the nations of the world. For this reason, the people of Israel ask the Creator to deliver them from the exile they are in among the nations, meaning to be able to work for the sake of the Creator.

Also, our sages said, “Israel who exiled, the Shechina [Divinity] is with them.” We should interpret this the way Baal HaSulam said about what our sages said, “A disciple who is exiled, his teacher is exiled with him.” He said that this means that when the disciple is in exile, meaning suffers a descent, in his eyes, his teacher is also in descent. That is, when a person is in descent, he has no taste in Torah and prayer, it is because his teacher exiled with him, meaning that all the matters of Kedusha [holiness] are in decline in him, as well, and he looks at everything as though there is no importance to anything spiritual. This is considered that spirituality is also in exile.

By this we should interpret that when Israel are in exile, meaning in descent, and the nations of the world control the person—and the nations of the world are generally called “will to receive for one’s own benefit”—then the Creator is also in exile for them. In other words, they have no importance of the Creator, since if they had importance of the greatness of the Creator, they would not be able to rule over the Israel in him.

As is known, Israel means Yashar-El [straight to the Creator], when all of one’s actions are straight to the Creator. But by their control, they make all of one’s actions be only for his own sake. This is called “for the sake of the will to receive and not for the sake of the Creator.” It follows that when the quality of Israel is in exile, the Creator is in exile with them, too, meaning that the desire to bestow is in exile, and the one to whom they want to bestow is in exile, as it is written about what Pharaoh said, “Who is the Lord that I should obey His voice?” That is, he denied the greatness of the Creator and did not allow to believe in the greatness of the Creator, so the quality of Israel is in exile within them.

According to the above, we can interpret what we asked, Why does he say that it is “as though Israel are saved and as though He is saved”? That is, what is the connection between the redemption of Israel and the redemption of the Creator? According to the above, it follows that the exile of Israel and the exile of the Creator are the same, since when a person attains and feels the greatness of the Creator, the nations of the world have no control and they are annulled before Him. Hence, it follows that the whole exile is that we do not know His greatness.

In the matter of concealment that one feels, which causes him to be in exile, a person should know that he must correct his actions so they are in order to bestow. Otherwise, there will be shame. Hence, there must be concealment and hiding on the upper light. To the extent of the sensation of evil, when one sees how immersed he is in self-love, to that extent he sees that he is far from Kedusha [holiness]. That is, he sees that he is far from doing anything for the sake of the Creator, and he is under the governance of the nations of the world, while the quality of Israel in him is completely powerless to emerge from their exile.

For this reason, when the Israel in him emerges from exile and is rewarded with redemption, the Creator, too, who was covered from him during the exile because of the governance of the nations, now appears and the greatness of the Creator becomes revealed.

This is so because now there is no longer a need for the Tzimtzum [restriction] and concealment, since the Tzimtzum has been lifted from him, following the rule, “To the extent that one wants to aim to bestow, to that extent the Tzimtzum and concealment are removed from him.” This is the meaning of the verse, “We will sing in Your salvation, and in that day, the Lord will save Israel. It is written, ‘will save,’ as though Israel are saved and as though He is saved.”

Also, we should interpret what we asked, What does it mean that it is written, “We will sing in Your salvation,” since we sing in Your salvation that You did for us in Your name”? And what is the name of the Creator, who created creation? His name is The Good Who Does Good, whose desire is to bestow. Because of it, He created in the creatures a desire to receive, or the creatures would not be able to taste the taste of delight and pleasure, since we see that without desire and yearning it is impossible to enjoy anything.

Yet, at the same time, the Creator wanted that there will be no shame while receiving the delight and pleasure. For this reason, He wants us to receive everything in order to bestow. Since this is against the nature He created in us—a desire only to receive and not to bestow—when we want to work in order to bestow, we are powerless to do so. Hence, when we receive this power, called “the name of the Creator,” meaning that we, too, can work in order to bestow upon the Creator, it is considered that the Creator has given us a second nature (as Baal HaSulam said about this, that when the Creator gives one the desire to bestow, it is called “a second nature”).

This is the meaning of the verse, “Israel said to the Creator, ‘We sing in Your salvation, which You did in Your name.’” That is, we sing with the salvation that You gave us the desire to bestow, which is called “the name of the Creator,” who is the Giver. He has given us this name, meaning that now we, too, can perform acts of bestowal.

It is written, “And in the name of our God we will set up our banners,” for the Creator established His name in our name and made us banners.” This means that now we support the name of the Creator, whose name is “desire to bestow.” This is our salvation, that the Creator established His name, which is the desire to bestow, in our name, for the Creator is implied in the name, Israel, too, meaning Yashar-El, meaning that all of Israel’s actions are straight to the Creator and not for self-benefit. This is considered that the people of Israel support the name of the Creator, and this is the salvation of the people of Israel.

According to the above, we should interpret what is written, “Rabbi Issachar says, ‘And his banner over me is love.’ Even a person who sits and engages in Torah, and skips from rule to rule and from verse to verse, and his skipping is over Me with love.” We should interpret that the meaning of skipping is that man was created with a desire to receive and cannot work in order to bestow.

This is why our sages said, “One should always engage in Torah and Mitzvot [commandments/good deeds] even if Lo Lishma [not for Her sake], since from Lo Lishma he comes to Lishma [for Her sake]” (Pesachim 50b).

It follows that one is compelled to work in Lo Lishma as he was born this way in his nature. And yet, the Creator skips his state of Lo Lishma and lets him into Lishma. It follows that through assistance from the Creator, there is the matter of skipping here, meaning that a person skips over everything that is in his nature—to do everything for his own sake—and begins to work for the sake of the Creator. This is called “and his skipping is over Me with love,” where because of the love that the Creator loves us, He has given us banners. In other words, from rules that a person engages in Lo Lishma, the Creator gives us the power to skip the degree of Lo Lishma and achieve the degree of Lishma.

This is the meaning of the words “from verse to verse,” meaning that the person begins the verse in Lo Lishma and promptly skips the Lo Lishma and achieves the degree of Lishma. It is written, “I am fond of him and his banner is over Me is love, and his skipping is over Me with love.” This means that because of the love, the Creator gives him the power to skip the Lo Lishma and arrive at Lishma.

This love is considered that a person begins to work in Lo Lishma, and the people of Israel craved to work for the sake of the Creator but could not. Hence, with the desire that they wanted to work for the sake of the Creator but could not, that desire evoked love above, and the Creator gave them the power to work Lishma. This is the meaning of what is written, “The Creator said to them, ‘As you craved to make banners, verily, I grant your wishes.’”

This means that the people of Israel craved the discernment of “banners,” meaning to be able to skip the work of Lo Lishma and achieve Lishma, and saw that they could not achieve this by themselves. Hence, they made an awakening from below, which is that they craved it, and said, “When will we be able to skip the work for our own benefit and come to work for the sake of the Creator?” With this yearning, they evoked love above, and this is why it is written, “The Creator said to them, ‘As you craved to make banners, verily, I grant your wishes.’” Because they craved banners, meaning to skip the work for their own benefit, the Creator granted their wishes.

It therefore follows that the heart of man’s work is to come to work for the sake of the Creator, although we must begin to work in Lo Lishma. However, we must yearn for the Creator to help us and give us the power to work Lishma, meaning that all his actions will be in order to bestow contentment upon his Maker. That is, one must accept the burden of the kingdom of heaven without hoping to receive reward from it, namely not to demand of it, that it needs to give us some nourishments in return, so we can say that in return for receiving from it, it is worthwhile to work for it.

Rather, everything is above reason, as it is a law. Put differently, Malchut is called “a law,” and we cannot understand how it is possible to work without a reward, meaning without receiving any nourishments from it. If so, from where will we have nourishments? How can we work without receiving anything in return, to feed us and allow us to sustain ourselves?

The answer is also above reason, meaning we must ask the Creator to give us the power to live, and to have the power to work gladly in order to bestow and not receive any return. But how can such a thing be done, since it is inconceivable for us to understand two opposites in the same subject?

On one hand, we do not want anything in return. Rather, we accept the kingdom of heaven without it giving us any nourishments. But how can we live without any vitality, since we are not asking for any nourishments?

On the other hand, we want the Creator to sustain us. But with what do we want Him to sustain us if we do not want anything for our work? The answer is that it is true that we want nothing in return, but we want the Creator to give us the power to work so that we cannot receive any reward.

How can this be? This thing belongs to You. That is, You will make us a miracle so we can work without any reward. Because it is above reason, we have no idea what to tell You about how You should sustain us. Rather, You will sustain us above our reason, and we want to go above reason, although no such thing exists within man’s intellect.

It follows that our work is above reason, and we want our nourishment to also be above reason. Above reason means by a miracle. It turns out that we are asking the Creator to sustain us in a miraculous way, and not in the natural way. In the natural way, when a person works, he wants provision for the effort. But here, in the work, the person wants to be given provision not because of his work, but because of a miracle, meaning not in the natural way.

Accordingly, we should interpret what our sages said (in the beginning of BaHar), “On Mount Sinai means, what is the connection between the Shmita [remission of land cultivation every 7th year] and Mount Sinai”? In the work, we should interpret that it is known that Malchut is called Shmita, and Malchut is also called Eretz [land], since Malchut is the seventh Sefira (for the world begins with Hesed, as it is written, “For I said, ‘A world of Hesed [mercy] shall be built,’” and Malchut is the seventh Sefira from Hesed).

This means that it is forbidden to ask of Malchut to yield fruit. That is, it is forbidden to till the land so it will yield fruit. “Tilling the land” means work when we want it to yield fruit; otherwise, who would till the land without it bearing fruit? In other words, work means that a person labors, and in return for the labor, he is rewarded. That is, he does not enjoy the labor. But if so, if he does not enjoy the work, why does he work? It must be that he wants to receive reward.

For this reason, if a person takes upon himself the burden of the kingdom of heaven and does not want any reward, it is a sign that he is not tilling the land, since he does not want Malchut to somehow reward him. This is called Shmita [remission], meaning that he is not tilling the land so as to receive reward.

But when he does work in order to receive reward, this is called “tilling the land.” In the work, this is considered doing “remission of soil,” meaning that he does not even touch the soil at all. To him, the soil is regarded as “the land shall have a Sabbath [rest/stillness] to the Lord.” This implies that the whole earth, meaning the kingdom of heaven, is all for the Creator, and the will to receive has no contact with Malchut, called Eretz and Shmita.

By this we can explain the question, “What is the connection between the Shmita and Mount Sinai?” This means that all the Mitzvot [commandments/good deeds] must be observed in a manner of Shmita, meaning that the intention in observing Mitzvot should be as in Shmita, which is in the manner of “the land shall have a Sabbath to the Lord.” In other words, we observe the Mitzvot of the Creator with the aim not to receive any reward for the work, but rather that the whole of the kingdom of heaven that one takes upon oneself, and for which he observes the Mitzvot of the Creator, will all be in a manner of Shmita, meaning that it is with the aim to bestow, and not to receive any return.

According to the above, we should interpret what is written (Leviticus 25:20-21), “And if you say, ‘What will we eat on the seventh year, and I will order My blessing for you in the sixth year.’” We should interpret the question in the work. Because we must accept the kingdom of heaven without any reward, meaning that a person does not say, “I take upon myself the kingdom of heaven on condition that You will give me a good taste in work and in prayer, as well as in observing the Mitzvot, and if I receive a reward in return, I am willing to do the holy work.”

But if it is all for the Creator, how can we work above taste and above reason? From where will we eat? That is, from where will we receive nourishments to live in a work where we have nothing in return? This is opposite from our intellect! In our intellect, we understand that if Malchut, called Eretz, gives us some flavor in the work, by this taste that we will feel, we will have something to eat. In other words, this flavor that we feel is called “nourishments.” But while we are forbidden to work on the seventh, meaning we are forbidden to demand reward from this work, from where will we take something to eat?

The answer is, “I will order My blessing for you in the sixth year.” The sixth Sefira is Yesod, called “righteous Yesod.” “Righteous” means bestowing. By working only in order to bestow, as well, there will be equivalence of form between Malchut and Yesod, and from this the blessing will extend. But if it is to the contrary, and you receive the Malchut in order to receive, you will cause separation at the root of your souls, which is Malchut, called “the assembly of Israel,” the collection of all the souls, making it separated. Therefore, the Yesod will not be able to bestow upon Malchut because of the disparity of form between them.

Thus, precisely by keeping the Shmita, meaning only in this manner, I am telling you, “I will order My blessing for you in the sixth year.” In other words, only when you keep the Shmita and have no desire to receive for yourselves, but rather specifically in order to bestow, there is room for equivalence of form between Yesod, who is the giver, and Malchut, who is also corrected by the lower ones who observe the matter of Shmita, so as not to receive for one’s own benefit. Then there is equivalence of form and the blessing can expand to Malchut.

It follows that when one wants to work in order to bestow and without any reward, the body asks, “From where will we take vitality for the work, if we agree to work for no return?” The answer should be that we are going above reason. Within reason, we do not want to answer, but our work is above reason, and the nourishments we need for sustenance during the work, are also above reason, meaning as a miracle, since anything that is against nature is considered “miraculous.”

Thus, the whole basis of our work when we want to work in order to bestow is without any basis of provision, since we do not know from where we will get the strength to work so as to have with what to sustain ourselves, meaning to have nourishments and vitality while he engages in Torah and prayer if he does not want anything for his own sake. It follows that he is asking the Creator to give him nourishments to live in Torah and Mitzvot above reason, and above reason means against nature, and anything that is attainment against nature is regarded as working miracles, without any basis on which to rely.

It follows that those who want to work in order to bestow must know that when the body asks “What will we eat?” as it is written, “And if you say, ‘What will we eat?’” The body must not be given an answer within reason. Rather, the reply should be that the Creator will give us the blessing, as it is written, “and I will order My blessing,” and any blessing is considered a miracle, since when everything is in order, in the best way, there is no need for blessings.

But the body comes and asks, “Our sages said (Pesachim 64b), ‘One does not rely on miracles,’ and our sages also said (Pesachim 50), ‘A miracle does not happen every day.’” It follows that all the answers that we must reply to the body are above reason, meaning to tell the body, “Within reason, you are correct, but I am going above reason.”

Reader: Now we will move to the lesson from June 30, 2002. 

M. Laitman: (33:49) We read the article, "What are Banners in the Work?" It's in volume three, the Rungs of the Ladder, from the portion of the Midbar, in the desert. This means that from here, we see that our work doesn't end, but rather, it's throughout the whole path until a person reaches the end of correction. His whole way is above reason, in the desert, or in Egypt before that. And this is the way that we have to constantly walk on, in how from Lo Lishma we come to Lishma, from Lo Lishma to Lishma, and these leapings, these skippings, the Creator makes them according to man's exertion. We will learn later how man's work is divided into 13 phases and 12 phases. The 13 phases are the discernments and the abundance that comes down from above downwards, which is called Mazalot, or charms. When the abundance comes bit by bit, like flowing from the Rosh of Arich Anpin, in the light of Hochma, in the 13 corrections of Dikna, of the beard. And when it comes down the created being should be corrected in order to receive the abundance in his corrections. This is considered that he divides the orders of his reception into parts, into special arrangements called Shvatim, tribes. The 12 tribes. The 12 parts of the work, all in all on a complete vessel where each one has a different kind of work, or skipping, or his own banner. So much so that the work and the actions in one camp are not similar to another camp. This is already in details. Those that will come close to that, we will learn that. Are there any questions? 

Question (Petah Tikva Center): (36:46) Why isn't it called from Lo Lishma to Lishma? Because in the work, he's not to blame for working in Lo Lishma and not Lishma. The Creator didn't correct him.

M. Laitman: A person who is in Lo Lishma, whether he wants to or not, he works in Lo Lishma. This means that both his work and also his goal and his labor are Lo Lishma, not for her sake. And when he receives Lishma, then his work is replaced, and also the goal. The goal becomes the reward. And then everything changes. 

Student: So how will he come from one thing? 

M. Laitman: I made all kinds of efforts to bestow to myself, and also to bestow to you, because I see in that a benefit, even an upper benefit. Okay, but what for? But so what? Because I feel, and it's me, me, me, it's all related to me. And when, as a result of this labor, comes a correction from above, then everything is replaced in me. Bestowal, for the sake of fulfilling myself disappears, completely. Bestowal, for the sake of bestowal. And reception, for the sake of bestowal, they remain. This means that I already operate, and the labor itself gives me satisfaction. And I want that. And it's not that I have some other goal besides exerting. I don't know how to explain it, but… 

Question (Petah Tikva Center): (39:14) What does a person who works Lo Lishma, what does he think, what's expected of him? How does it change? How does he toil? What's the exertion that he makes? 

M. Laitman: A person in Lo Lishma? He has many possibilities. In Lo Lishma you also have many degrees. We learned what does it mean to slander, or kind of tease? What does it mean to hate, there are degrees in there, only for myself, only so that the other one won't get anything, and so on. What for? I don't want to answer such questions. You know, what for? About everything you can say, what for? Without any…  

Question (Petah Tikva Center): (40:15) The amount of exertion is in relation to the system, or in relation to man? I mean, is there a certain amount of exertion that I need to reach, and then the situation changes, or it's in relation to the person? How does he feel the exertion that he made? 

M. Laitman: I don't understand what it means, according to what the person feels. I feel I gave it everything, and I didn't receive anything. So what? Does that mean I'm already in a state where I should receive something? The Creator does the measurement, because I don't know exactly to what extent it should be within me, what measure of labor so that I will be suitable or compatible for the next degree. How can I measure myself with respect to the next degree if I don't even know what it is? 

Student: But you even gave this example, that a person is squeezed like a lemon to the point where he can't take it anymore, and then they switch the situation or the state, so it's according to how the person feels.

M. Laitman: No, not at all. We never know when the work ends, in what stage, in what degree. We never know that. These things always come to us in haste. It's sudden. It's a surprise. I labored, and I found. There's no connection between this and that. I cannot say when the labor ends and there is the finding. There is none, because I can't measure my state, and all the more so the state of the next degree. What does it mean, exertion or labor? Labor means to labor enough so that they'll give you a greater vessel, and in it you'll receive a filling. How can I know such a thing? This is why it is called above my reason. I have no possibility to work and be able to somehow monitor it. Besides, what does it mean that I work with some kind of monitoring? In truth, I should have worked without any reward, without any monitoring, without anything, but rather I want to rise to a higher degree. So I now need to give labor without asking for anything in return for it, just to give to everyone, just like that. That's it. Why? I want to rise to a higher spiritual degree. Okay, so go, rise, do. But what? It is impossible. I am now corrected by the surrounding light to a certain specific degree. He holds me like that by giving me a particular illumination on a certain specific level of spiritual vitality. That's it. Now, I want to evoke it. I want to invite from it a greater power. 

So, first of all why would I want that? Because on a greater degree it means that I have to make greater concessions. I don't need anything more for myself, right? So I give even more. How can I do that? This means that I need to take some of my egoistic desires and make corrections over them. By which power will I do that? The surrounding light does not shine for me in the meantime. It doesn't give me these forces. So I have to exert first. So, of course, my exertion is in Lo Lishma. It's in Lo Lishma. This means that I evoke a supernatural operation on myself indirectly, because directly I can't do it. 

M. Laitman: (44:27) If I was able to open up a little bit more the tap, so that the surrounding light will come more. If this was within my power, that is, this means that already I had in my hands vessels of bestowal, but I don't have it, so I can't do that. So how, nevertheless, will I turn it so that this tap will turn, will open up, so that I'll be corrected more? So we have peripheral actions, which I do inadvertently. I don't even understand what it is, the way I'm operating. I can never truly cut off myself, a part of my desires. How will I do that if I am inside this nature? This is why the work is in walking in the desert. This is the manner of the banners. Also this portion, it's the Midbar, in the desert. And we work in Lo Lishma, and in return for that we receive Lishma. 

Question (Petah Tikva Center): (45:48) But if a person's already doing the spiritual work, he discovers each time that he's asking for something and he gets something else, and he acquires no experience because of that. After some time, he'll stop doing, meaning every time I ask, I get something else. 

M. Laitman: Even if I'm in a spiritual degree, in some degree X. X plus one, for me, is Ein Sof, infinity. I'm not able to do, to think, to feel anything that is related to that degree. I don't have the screen. My desire on degree X plus one is the Klipa, shell. How can I now take these desires and want opposite things in them? That seems to me as supernatural. 

Let's say now you are living, you have a room in your house, right? And some clothes and the like. So, for you to give up means that you will give everything, right? You'll give away your room, give away your clothes. It's enough for you to just have one shirt and one pants, trousers, that's it. There are people who live like that. And also, you don't need your room, right? You'll give that away. Now, let's say you made this correction. Now, instead of this one room, they give you a nice flat. It's full of all kinds of sophisticated things, good things, everything, there's also a nice car next to your apartment, right, everything. And they say, well, for you, your necessity is just one shirt and trousers, and that's it. And in the yard, there's enough room, right? It's enough for you. So you can make this concession and so on, you understand? Each time you're in a state where you don't have the powers to make the corrections, and also you don't have the ability to ask that these corrections will go over you. 

Student: Yeah, but you're saying I gave up the apartment, I got a castle. 

M. Laitman: No, no, no, no, no mate. I mean that you gave up on the apartment, it's true that afterwards you received the castle, the palace, but you receive that palace along with the palace that you receive on the left line, together with that palace, you receive the feeling that this palace is not good for you. If you could just enjoy the palace, then it means you descended to your shells, you forgot about the purpose of creation, it's just reception, you're enjoying yourself. But along with that you discover in the surrounding light what this palace is. It doesn't just come to you as greater pleasure, because then everyone would be able to give up on small things in order to receive greater things. That is the work is always not directly towards the correction, we have no way to approach that at all. Our work is always indirect. I was given the possibility to somehow cause that, but the work itself comes from above. This is why it's a very difficult thing. 

M. Laitman: (49:43) I don't feel that I'm working because I'm not operating on the correction directly. I don't feel that the Creator is relating to me correctly, seemingly directly. It's always through all kinds of not very pleasant revelations, not good. Sometimes they are, but it's only for the sake of getting some forces. That's it. The person who truly works well on himself and he truly advances, he feels revelations and some small illumination. Those illuminations that are revealed to him are revealed to very short periods of time. Let's say- five minutes a day, and the rest of the time he works in exertion, and then he has benefit until the exertion becomes light. If the exertion is truly for the sake of bestowal, then he has light, he has pleasure from the exertion itself. And then in the exertion already the lights of Hochma clothe.  That is, just think a little bit about how much we're not at all related to the matter of bestowing, according to our vessels, according to our preparations, according to our senses, according to our thoughts. And then you'll be able to see to what extent they actually drag us to correction through their shells, Klipot. 

Question (Petah Tikva Center): (51:52) You say that the name of the Creator is "the one who bestows good and pleasure to his created beings." Now, what is the difference between this name and other names that we know? Here this kind of the name, it seems to be a name that comes from a completely different kind of attainment. 

M. Laitman: The Dood Who Does Good is not the name of the Creator. The Good Who Does Good is an upper initial higher concept, which is like the title that this Good That Does Good later on spreads into different particular types of influences, that or in them later on there are different tastes, names, Taamim. The Good That Does Good, you know, just you can't say anything by it. You attain that after you attain all the rest of the discernments and all the degrees of ascent. The Creator wants for us to come to know Him as the Good That Does Good." In order to come to the acknowledgement of the Good That Does Good, you need to climb all the degrees. That in each degree you attain His attitude toward you, which is a part of the Good That Does Good in some different manner. 

Question (Petah Tikva Center): (53:11) We speak about it and we come out of the lessons very, very strongly in that I need to reach this place of the intention to bestow. And then afterwards I ask myself all the time when I reach the externality, the world of the work, how can you hold on to that and continue with some motivation to do something in this world where you need to survive, to exist? 

M. Laitman: You're asking how do I, how am I daily supposed to now walk among the different people on the street and keep my internality upon the intention in order to bestow. I see people walking around on the street. Someone's thinking about how to write a book. Someone else, suppose he's a scientist, he's all the time thinking about how he's now going to make some experiment and discover a special phenomenon. The third one, he's in love. You see that he's really addicted to that feeling. He doesn't see anything besides. The fourth one, he's all worked up. Don't touch him. You know, something's going on inside there. Each lives his inner life inside of him. I'm talking about people that are really alive, you know, juicy, not those that are just like zombies, like zombies, not them, like a shadow walking around. The body is moving, but that's it. So, you see that people on the inside are living their inner life, and also on the outside, they function. Sure, you see that there's something about the person, that there's something burning inside of him, but there is such a thing, so why are you saying that our work is something unique? It could be the same, only the idea is different. Maybe it's more difficult because this idea belongs to the upper world and the body and the functioning to the lower world, but they have contradictions, too. Their mind is in a different place, so to speak. Besides that, I tell you that it's easier for you than for me. Suppose someone falls in love, he's thinking about how will he meet his love in the evening, and then for him the rest of the day is dead. Or just someone who's ill, who's tired, when will this day be finally over, or I'll get home and rest or watch soccer. 

M. Laitman: (56:10) For you it's different. Through your entire path, the entire process that you're going through during the day, you can see the clothing of the Shechina in it, and how do you relate to the Creator and how do you work with Him through all those clothings of this world. That nothing here was created just so, but this is what you discover on purpose, the different clothings of the Creator toward you, in order to relate to Him correctly. It's that simple. We forget about it, but if we don't, then it becomes a pretty good means, as much as you can, as much as you're capable. The easiest and most beneficial way to do it in the best way is not with people, but with objects. Like Rabash used to work either in construction, or as a cobbler, or even as a clerk, but you know, he used to work with paperwork, that's it, something that's still. Vegetative, animate, okay, but when you work with the speaking, that's really, it confuses you, because they affect you. They influence you with their internality, and that's a disturbance. I work two hours a day, I see people. It's like working for 10 hours a day with machinery. And the kitchen in some place, pleasure, you can put your intentions in there, your relation to things, you don't care about nothing. But when people come and really confuse you, they influence you; but if something doesn't influence you, it's lesser than the speaking degree, then that's excellent. 

Therefore, I don't know what's the difficulty that you're describing. To the contrary, with this kind of monotonous, ordinary work where you don't need to really use your mind or heart, but really, cobbler, best thing. There practically no more, there's no more work like that left in our world nowadays. Everything requires a mental effort, but it's really preferable to do these kinds of work where the internality remains your internality, and in it, you live your life. 

Question (Petah Tikva Center): (59:08) Because it's more physical, is that why it's better? 

M. Laitman: No, not more comfortable, not easier, not more convenient. People are affecting you with their internality, that's what they bring to you. And then the measure to which you're with them, you can barely engage in your own stuff. 

Student: But it's actually an opportunity for you to check how much you are able to engage in it even though…

M. Laitman: If you're included with Zeir Chisaron and work with Zeir Chisaron, you can determine that this is how I relate to him because of this and that, but you are not yourself. 

Reader: Now, let's share our impressions from the lesson, and what do we take from that for implementation in the Ten.

Reader: Moving onto the next part of the lesson, and before that, let’s sing.

Song: (01:06:22)