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

Daily Morning Lesson: September 11, 2026

Part 1: Rabash. The Rosh Hashanah Prayer. 884.

Reader: Hello everyone, in the first part of the lesson we will learn from a recorded lesson from the 16th of September 2003 based on the article, The Rosh Hashanah Prayer in The Writings of Rabash. We will read the article together in the Tens, we have six minutes for that.

Reader: Rabash, Article 884, "The Rosh Hashanah Prayer."

Reading: (00:49) 884. The Rosh Hashanah Prayer

In the Rosh Hashanah prayer we say, “Happy is a man who does not forget You, and the son of man who exerts in You.” We should ask what, if he does not forget about the Creator, what is the meaning of the exertion?

In the prayer “Help of Our Fathers,” we say, “Happy is a man who hears Your Mitzvot [commandments] and places Your Torah [law] on his heart.”

We should understand the meaning of obeying the Mitzvot of the Creator. We should say, Happy is a man who does, or observes Your Mitzvot, and not “hears Your Mitzvot.” Also, what is “Your word” and what is “Your Torah”? What is the meaning of “word” and what is Torah, what is “place on his heart”? How does one place Torah and words on the heart, and why is there a need to place on the heart and not in the mind?

Also, what does it mean that in the Rosh Hashanah prayer we say, “Malchuiot [kingships], memories, Shofarot [pl. of Shofar (a festive horn)] ”? Our sages said, “Malchuiot [kingships], so you would crown Me. Memories, so the memory of you will come up before Me. And with what? With a Shofar.” What is the connection and what reason is there for the Shofar to cause kingship and memory?

Also, Rosh Hashanah is called “the day of judgment.” Also, what is the month of Elul, and the matter of the repetition and the order of the prayer prior to Rosh Hashanah?

The thing that is the most important is not to forget about the Creator for even a moment. How can we be rewarded with this? By exerting each time more fiercely and with more power and might. By this we are rewarded with the quality of “remembering.” This is why the phrasing is in the manner of an advice.

Also, “Happy is he who hears Your Mitzvot,” meaning that there is doing and there is hearing. “Hearing” means that we are rewarded with hearing from the mouth of the Creator, which is called Dvekut [adhesion] of spirit with spirit. This is regarded as Dvekut, meaning that we hear the Giver of the Torah.

He interprets that the way to be rewarded with it is to “place Your law on his heart,” and not in the brain, which is the intellect, for the intellect only serves man; it is but an external force. This is why man is called “the heart,” as it is written, “For the inclination of a man’s heart is evil from his youth.”

“Your word” means that one must believe that all the words that one utters from his mouth are only by the power of the Creator, and this is called “Your word.” If a person believes this, he will certainly not say idle words, or lie, or gossip, or slander, since the light in it reforms the bad in his heart to be good, and then he is rewarded with hearing the Torah.

Concerning “Malchuiot [kingships], memories, Shofarot [pl. of Shofar],” so the memory of you will come up before Me, meaning all the power of memory that is within you will be only before Me, meaning before the Creator, meaning for the Creator.

Also, there is the matter of accepting the burden of the kingdom of heaven, which is on Rosh Hashanah, since this day is the beginning of the month, and then we need a new arrangement, meaning accepting the burden of the kingdom of heaven, and we might forget this. This is why he says “memories,” that we must always remember the acceptance of the burden of the kingdom of heaven. The way not to forget is the Shofar. The Shofar is called “the beauty of Rabbi Yochanan,” Shufra [Aramaic: beauty] of Adam HaRishon, and beauty is called [article ends]

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Reader: We'll continue to the lesson from the 16th of September, 2003.

M. Laitman: On the Rosh Hashanah Prayer, yes? Sometimes it's very hard to interpret the article because it's not an article. He wrote down a few things for himself from which he later wanted to compose an article. There are no questions, there are?

Question (Petah Tikva Center): (07:15) He says, here, the issue is that, mostly, we mustn't forget for a moment about the Creator and how we are rewarded with that by a person making greater effort each time, more vigorously, more powerfully. And by that we are rewarded with the discernment of memory, remembrance. What is this effort, why?

M. Laitman: This effort, this labor we put into something gives that thing importance to us, of that thing. It's very simple. If I invest in something, that thing becomes important to me; if it becomes important to me, I do not forget about it, that's how it is. Anything that I want to make important to me, to make great in my eyes, I simply have to think about it all the time. The effort, itself ,causes it to become important to me and the importance causes me to constantly pay attention to it and not forget. That is all, in simple terms.

Question (Petah Tikva Center): (08:38) I don't understand, the advice is not to forget so it means to always remember. What kind of advice is this?

M. Laitman: A mother doesn't forget about her child because, naturally, once she conceives the child, that's it. As it is written, from the moment she becomes pregnant, all her thoughts are already about him, about the fetus, afterward, all her thoughts are about the child. That's nature, that's the most important thing, that's how it is in nature. How can I make it so that I have the same degree of importance, let's say, as it exists on the corporeal level? That I will have, let's say, the same degree of importance toward spirituality, toward the Creator, so that He will be constantly in my focus? So that I will always look at Him as the cause of what happens to me and as the goal that I want to reach? What do I have besides this? That from there come all my forces, all my desires, all my actions. And I am a result of that. And to this I only need to add my own importance and attention. And then if I add, regard Him and relate to it that way, it's called, Crowning the Creator over me. And if I really crown Him over me, then I have no problem working with my forces for His benefit.

There are degrees in the beginning where it's simply that I prefer Him and think about Him because that's truly how things are. And it's for my benefit and worthwhile for me, and afterward, there are already other degrees where it's not for my benefit and not worthwhile for my ego, where I'm already separated from the ego: I and it are not the same thing, that's spirituality. Where it's worthwhile for me, so then it'll be until I receive such a degree of importance and strength that I don't have any inclination toward myself whatsoever, but only for His benefit, which we still don't understand what it is. So it's beyond the qualities of Bina, so everything depends on attention to the Creator. How do I do that? Through effort, for the time being.

Question (Petah Tikva Center): (11:45) In what?

M. Laitman: In what? I'm given a point in the heart from Above, meaning a certain yearning for spirituality. I still don't know what spirituality is, something wants it. Afterward, I begin to scrutinize it a bit more. I begin to study, I begin to be in a group, I hear a teacher, it becomes clearer to me that spirituality is the upper force. I start thinking that all my forces and desires come from there, I start feeling that I depend on it. I start feeling that if I think about Him and not about me, then I have no strength whatsoever. My desire to receive does not support it; or, on the contrary, I feel that my will to receive, my entire self, really becomes like a slave in the hands of the upper force, and so on.

That is, I go through stages of feeling in which I begin, in all kinds of ways, to see how I am connected with the upper force. One time I want Him, another time I don't, perhaps I wish He didn't exist; that I depend on Him. That I cannot control myself because of Him. That I want to control Him, that I'm afraid of Him; that He begins to distinguish between me and my desire to receive, between me and my ego. That I start hating my desire to receive, I start thinking about how to do good to Him. They say that's how it should be, that He should feel good, that I should feel good, too, so if I don't think about Him, then I'll feel bad. In other words, I start going through all kinds of forms of relationships between us. They say I need a group but without a group, I won't accurately establish my attitude to Him, to the Creator. That my attitude to the Creator needs to be like my attitude to a stranger; if I love a stranger, it doesn't matter who, even the greatest enemy. If I start to love him without any corporeal, animate reason, because I found things in him that are good for my ego. But, instead, if I find that this very thing itself is exalted and great, to relate that way to another. That is called a certain kind of quality of the Creator, I have no taste in it, no benefit whatsoever.

M. Laitman: (15:25) Any stranger, in whom I have no inclination and no relationship but they say that only in such a way can I check whether I truly have an attitude toward the Creator. Because that's His quality, it's how He relates to us, how does He relate to us in such a way, is this called that He loves us? I don't feel that I relate to some stranger in that way. It doesn't come from my heart, it's not called love, so I'm quite confused and I don't know what to do. I have no preparation in me to be in this condition of love that they speak about.

In short, a person goes on scrutinizing his connection, his attitude, his dependence, or, on the contrary, toward the Creator, this is our whole work. Most of the states and degrees that he goes through are such that he does not feel that they are toward the Creator. They seem to be toward the friends, toward the society, toward all kinds of concepts of spirituality, of what spirituality might be. But, in fact, they're all toward the Creator: the One who is concealed behind all of this. When the person examines this, which is what we say Rosh Hashanah is, that he is in a special state, this important point that determines his entire path onward into the future. It's that he crowns the Creator over everything that happens and determines with certainty that he depends on the Creator. The desire to receive that has already reached that and has made the decision out of all kinds of previous reasons and states that it has been through. That the Creator is King over all the earth, meaning that the Creator rules over all my desires; and from this, he places the Creator, as it were, at the head of the path that he is now going to follow, then he is truly at Rosh Hashanah, the new year. From this knowledge onward his development is already a correct one.

M. Laitman: (18:50) Then, every quality and every state, every exertion of his in the direction in which he wants it to lead to as a result. All of that he connects to greater closeness to the Creator. Also, his idea of the Creator also changes constantly, it constantly becomes more real, what does it mean, more real? It becomes more distant from his desire to receive and closer to the true concept of bestowal. Accordingly, within himself, he also changes bit by bit, measure by measure. He changes his understanding of what it means to be in bestowal as it exists in the Creator; and he agrees with that to a certain extent even though it's not within him. But somehow he understands that it is important and exalted and that he needs to become accustomed to it and he needs to somehow devise means and gather strength in order to reach that. In other words, a person constantly needs to work on that, on what? That bestowal—regardless of what he currently has within that concept—that bestowal is positioned before him as the concept that replaces all the other words: the upper world, Creator, upper force, serenity, rest, all the words with which he describes something above this world. Because we substitute things. For us, upper, means what is good and what fills my ego. I can submit myself to anything from which my ego receives fulfillment. Altogether, that's called the golden calf, it's a certain kind of image. It's preferable that I build this image before me simply as an abstract concept which is called bestowal. And then I constantly scrutinize and examine this concept one drop at a time, making it increasingly detached from my desire, that is the entire work. Then, if I constantly hold that at Rosh Hashanah, at the new year meaning at the head of my development, then the study, the books, the teacher, the friends, the group, and all the exertion I'm making, this will precisely be the means for understanding and for attaining this concept of bestowal which is essentially spirituality, the Creator, whatever you want to call it. Why do I say it that way? It's because even if I replace this word, bestowal, with some other word, then I immediately begin to build for myself a certain kind of statue. A kind of image that is understandable to my desire to receive, to my ego and then I lie to myself that that's spirituality, that that's the Creator. That's all, is that clear?

Question (Petah Tikva Center): (23:24) How to reach that?

M. Laitman: How do we reach that? Very simply, begin. Before me there's a concept called bestowal, I need to scrutinize that, I need to examine it, nothing else. It's something dry to me, something unclear, I don't know what's inside it. But this word must be the center of all my interest, all my exertion, that's the goal. I need to understand that, I constantly need to relate to it, I constantly need to measure myself regarding it. To attain it, to connect with it, to love it, to become similar to it, to bow down to it, everything. Then I will not err in thinking that spirituality is this, that the Creator is this and that, the other thing is that, that the group is this, accept that everything is this; I felt that yesterday at this convention, that this is what's missing. People are unaware, themselves, of what they need to yearn for. They don't think under this concept of spirituality or godliness or the upper. They think of whatever their desire to receive interprets. The upper is upper, He is great, like a child looks at it that way, He's great, He rules, He will fill me, He'll fill the desire to receive, you understand? He determines my entire fate. It's like a baby, like a small child, he looks that way and marvels at the world. That is bowing down to all kinds of fulfillments that rule over and fill my desire to receive – that's no Creator.

I cannot expect the Creator to fill my desire to receive, He rules over the desire to receive but in a way that gradually crushes it, you understand? That concept of spirituality, what the goal is, is unclear so you have to explain to a person, It's worthwhile for you to do it this way and not that way and so on. If that concept were increasingly prominent before their eyes then from this, one word would be enough and a person would already understand that the action you want from him: connection, group, Love your friend as yourself, that heads toward that concept of bestowal, it's one and the same. And if there was such an opportunity to attain this concept of bestowal or to come closer to it, to understand it, to engage in it throughout a week-long period. Then there would be no need to explain because a person would understand what an opportunity he has, you understand, that's as it is. You first have to explain further what this concept is, why we need it, what its connection is to the action, and so on. We need, more and more, to position before a person, simply, this slogan, a motto, this box, this box called bestowal and let him examine exactly what it contains.

Question (Petah Tikva Center): (28:00) How is it possible to get closer to describing what bestowal is? Is it actions, is it just some kind of directions? It's concealed so how is it possible?

M. Laitman: How is it possible? Only by making an effort in that direction: how can you scrutinize what bestowal is? Precisely by investing yourself in it, making efforts toward it and it is written through what kinds of efforts and what kinds of actions, what are required for that. In short, from now on, once you've heard that there is such a matter as bestowal, that within this bestowal is the Creator. And within that bestowal is the society, every other person besides yourself. The entire concept of the group, the study, the upper worlds, whatever you can imagine other than your ego, that's all. It's not something small, it's the opposite, everything that is outside of you.

Student: It's a complicated concept.

M. Laitman: It's a very complicated concept, yes!

Student: But I am just my ego.

M. Laitman: Other than you, if you can relate to it and feel that it exists outside of you, then that will be called bestowal, start clarifying that. First, at least there won't be any mistake that when we say, Creator, we mean bestowal, the quality of bestowal. If you say it that way every time, then it will immediately become understood to you to what extent you lie to yourself, to what extent you imagine the Creator, incorrectly. In every concept, in every interpretation, in every action in which you want to speak about Him. You can replace whatever it is written in other words with the word, bestowal, then, if you say, the Great, the Mighty, and the Awesome, in relation to what? In relation to the desire to receive, that's how the concept of bestowal appears; this is the matter of Rosh Hashanah, the New Year. To examine this concept and to place it at the head of the path, at the head of the path.

Question (Petah Tikva Center): (31:31) Where is that scrutiny done? Inside the ego, itself, what else is there in the person?

M. Laitman: The scrutiny takes place in the ego but in the ego – how can I put it – we begin to feel within the ego in our heart that there is another part from the point in the heart. Which gradually expands and it already wants to understand how it differs from the heart, itself. It already wants to differentiate itself from the heart, and to see itself as something that does not belong to the heart. From that, comes our urge to scrutinize the concept of bestowal. If there were no such urge, meaning if the point in the heart had not expanded a little from a point into some small area. Then we would not feel any quality within it and, accordingly, we would not receive the illumination of the surrounding light, we would not feel the difference between it and the heart. And we would have no inclination, whatsoever, to investigate it. It's because we begin to investigate it that this question arises. And to investigate it or to investigate the Creator or to investigate others is the same thing, because there is no Creator. There is no other outside of this point. Simply in me, now, there are, if one can say, two opposite concepts operating: the heart and the point in the heart and between them, I essentially scrutinize my, I, myself which is in the middle as the future middle line between them. If that's the case, then it's worthwhile for me from the outset to call my point in the heart by the name, bestowal. From there onward, it will gradually become for me the right line.

Question (Petah Tikva Center): (34:18) It's not clear, these three things. Meaning, where is the point in the heart and the, me, who is in the middle, it's not clear?

M. Laitman: The heart, the point in the heart, and the, me, or self in the middle, it is as we say, there is the desire to receive which in and of itself is neither good nor bad. There is an intention to receive which is bad, that's the heart; and there's an intention to bestow, which is the Creator, the concept of bestowal. These intentions, in order to receive and in order to bestow, those are not mine. Rather, I am between them and I need to check what I prefer, which one over the other, that is all.

Now, how can I examine which to prefer over the other? If I were in the quality of Bina, meaning that I was already detached from the intention to receive. Neither in order to receive nor in order to bestow, then, okay, I'd stand over the will to receive and I could determine. But I'm not yet in that, I begin from the corporeal, beastly, in order to receive, intention. When I begin from that corporeal, in order to receive, intention, I find forces, I find advice. I find strategies through the group, through the study, and the surrounding light. I reach a state where I want to emerge from in order to receive, from the intention to receive on the corporeal plane of this world. And then I position myself at the neutral point – neither in order to receive nor in order to bestow spiritually – I have no desire to receive for spirituality, I have no intention, neither in order to receive nor in order to bestow, for spirituality. It's as though I've crossed the barrier. I'm at the barrier and then the spiritual, in order to receive, and the spiritual, in order to bestow, begin and my work begins. Everything I did until that point, until I reached the barrier, was preparation, it was an understanding of how we actually work with the corporeal, in order to receive, intention, which is still not in relation to the Creator.

Question (Petah Tikva Center): (37:30) What gives me the power to keep myself in that neutral state?

M. Laitman: What gives me the strength to be between the intention in order to receive and the intention in order to bestow? It's only a force from above, the surrounding light, within me, there are no possibilities.

Student: You said earlier that we need to go against the desire, actually?

M. Laitman: Against the, well, continue?

Student: Actually, your attempt to cross the barrier requires a lot of desire. How does that fit together?

M. Laitman: We don't need to work against the will, did I say that? I don't know because we, the desires themselves are neither good nor bad, I cannot say of any action taken by a person if it's good or bad. If we're talking about spirituality – not on the human plane in terms of humanity – I need to see if this action is to benefit the Creator or to benefit the person himself, and not examine the desire, the will. If, for example, someone stole from someone else, maybe, by that, he performed a very important, excellent action. Maybe it was some operation of espionage to benefit the nation, the homeland; maybe to save humanity from some forces of evil, who knows, right? We cannot relate to the action itself and say, that is forbidden.

Baal HaSulam writes about this, that everything should be, not in an abstract form, but always form clothed in substance. Meaning what was the benefit from the action, for what reason? He talks about the concept of truth, right, that if a person just adheres to the concept of truth, then you can kill him but this is the truth, that's it, how can it be that we? But no, the Torah forbids that – and it says, yes, truth is truth but human life? Meaning, we need to relate not to the action but to its nature, we need to check who it benefits. What I'm saying here is that the concept of bestowal is, if we constantly think about it, about Him, then it'll be clear to us that we're checking who benefits. Bestowal is towards whoever's outside of me, what's outside of me.

Question (Petah Tikva Center): (41:09) Is this checking, this examination from the position of an observer or someone involved who wants to go in a certain direction?

M. Laitman: The examination needs to be from the side of, well, this is my life, my fate. This is me, which other than that, I have nothing else to scrutinize in this world on all planes or areas where I am. If I just take my life in order to check every moment. And without outcomes, that I need to get from that some conclusions to later act on. No, just for the sake of the examination itself, start scrutinizing your attitude towards the concept of bestowal at each and every step. Then from that, we will receive the importance of that concept, it'll receive added volume, right, from all of my references, interactions with it, and my will to receive. We will begin to live in it and, ultimately, this is us studying the Creator and my attitude, the way I relate to Him, to that quality.

Question (Petah Tikva Center): (42:34) The question is, when you research, did you look into it, inside what you're investigating? When a person investigates something, he's involved in it, he can somehow look at it, observe it.

M. Laitman: Look, both this way and that way, inside and out, it doesn't matter, it doesn't matter. All in all, we have to check, we have to examine me and Him, there's no other work except for that.

Student: I'm asking about this point where you said everything is outside of you, both in order to receive and in order to bestow are outside of you. From what point do you need to position yourself so that everything else will be outside of you?

M. Laitman: If you don't differentiate between you and your body – your will to receive – then how can you examine and relate to the concept of bestowal?

Student: Where should one begin to position oneself? Where should one look for that point of observation or the point of investigation from which you begin the investigation? Like an introduction, you come to investigate something?

M. Laitman: Introduction, it's just distinguishing between myself and my will to receive. To the extent that you can detach from that, to that extent, you can study. How else will you research it, I don't understand how it's possible to research, how can you research the concept of bestowal? If I'm researching it only from within my will to receive, then what does it mean that I am researching, studying, who is studying then?

Question (Petah Tikva Center): (44:42) There's this constant temptation to go inside. There's this constant pull to enter into one of them and then you forget where you are. How do you maintain this neutral position?

M. Laitman: I think that this has to be the action that comes before all of that, it's called, To attain the qualities of Bina, that's how we call it, right? Attaining the qualities of Bina, meaning to be in the middle between Keter and Malchut. To attain the power of thought, the power of this perception, at least, I'm not talking about the inner quality. To just gain such a force so that I'll be able to at least relate to these two concepts as concepts which are foreign to me, both the will to receive and the will to bestow.

Student: Let's say that initially you attained it, afterward, when something's already been awakened, how do you avoid losing that point of observation and going inside?

M. Laitman: We need to check and to properly make sure to be between them constantly in the middle line. Because even when you go to relate to the concept of bestowal as something good. Why, if you don't check it again, as an observer who's impartial, then how come it attracts you? What is this greatness of the Creator that you need to scrutinize, here; why do I care if He's great or small, if He rules or doesn't rule? Is He bribing me by that, again, through my will to receive? What do I check, how do I check to see that He's great, how can I check? What, that He's infinite, perfect, eternal? These things, yes, I understand they're good, meaning here I begin to see how I have no inner preparations at all so as to appreciate Him from the perspective of bestowal. The concept of bestowal, for me, is unattainable because anything that I go to check, I will be checking from the perspective of the will to receive. And so it's on the condition that, by force, I will always position myself as independent of this or that.

Question (Petah Tikva Center): (47:58) Then what? The scrutiny will show you each time how much you are actually dependent?

M. Laitman: No, the scrutiny will show me how I'm constantly scrutinizing the concept of bestowal within the will to receive. When I tell myself that I yearn for Him, yes, yearning for bestowal, who's yearning, right? It's a sign that I am removed from that neutral position, I'm outside of it. And so, it’s specifically through all these discernments that I reach a state where I don't have any contact, any attainment, any grasp of what bestowal is. Then in me from this negation of the concept of bestowal, in me begins to form some relation to Him in a relative sense. Meaning He becomes more clear to me as something that is apart from anything that I can imagine in my will to receive. From that, I begin to relate to Him in a very special way, respectful way; I begin, by that, to appreciate Him, to regard Him as truly above me, my superior, unattained by me. This becomes clear on the path, I don't know, it's all the specifics of a person's investigations. It's not philosophy, it really comes from his feelings, from the subtlety of these states.

And then he comes to a state through this, he comes to a critical state, so to speak — where this concept becomes truly important to him – he understands that this is superior. He's removed from that, it's on a dimension in a completely different space than him. And it begins to be not just important to him, it begins to be for him, also, he begins to want it, he begins to want it, and then he reaches the barrier.

Question (Petah Tikva Center): (50:53) So what is this state called Lo Lishma, from Lo Lishma I want the Creator?

M. Laitman: It's exactly this scrutiny through which we understand that we're in the world to receive. And that we want to be outside of it, and to think, and to understand things not from within it. And we're constantly scrutinizing how it is that we're still always thinking and investigating only from within it. Then it means that we're in a state of Lo Lishma, not for Her sake. Even this concept of Lo Lishma, you have to see not from the Lo Lishma, but from outside of it, and then you can determine that this is Lo Lishma.

Student: Not from within my will to receive?

M. Laitman: Not from the intention to receive, nevermind the will to receive, the intention.

Student: So, all the work toward the Creator is work in relation to this concept of bestowal? What then are all the names and qualities that exist in this matter?

M. Laitman: Well, that is easy, already, all of the work opposite the Creator, it's our work opposite the concept of bestowal. What are all the names and the virtues? That's exactly what I scrutinize within this concept, there's nothing more, You know what? You want it to be easier for you? Throw away all matter in this world, take only forces; and then you have simply these two concepts, in order to receive and in order to bestow upon a desire. And there's nothing more than that, start working with that. If matter confuses you, leave it, it doesn't exist. Let's say you put on such glasses where you can't see anything material, right? You see these two concepts that all matter works, all the matter of this world works in order to receive. And now look for what, in order to bestow means, what bestowal means.

Student: So, that's not saying the concept, itself, it's not that we can begin doing this only when things are clothed in matter. We don't know what it means otherwise.

M. Laitman: No, no. It's not right.

Question (Petah Tikva Center): (53:41) Where does the implementation of free choice enter here, in what?

M. Laitman: The free choice is to scrutinize this concept, and if I truly choose to scrutinize what bestowal is, yes? Then scrutinizing the concept of bestowal I can do only in practice, in a unique vessel called, the other, in this world. Through that, I can see to what extent I'm in it or not in it. If not in it, then to what extent my will to receive is my master, is my controller. And how this concept of bestowal is foreign to me, in a very simple way. You know, what does it mean foreign to me, unknown? You take some person to rule over you, just a person from the street, instead of a few ruling over you. We don't have in our world this ark, this word, bestowal; we can't put anything else into it, other than the work in the group. To scrutinize it in an effective way, a quick way, and exactly in the right way, step by step to discern, to examine, to scrutinize, to build this concept of bestowal in us. Not to attain it, but to build our attitude, there's nowhere else.

Question (Petah Tikva Center): (56:06) If I understood correctly, this means that it is my inner attitude toward the scrutiny of the concept of bestowal and bestowal is only toward the other. If I'm engaged in that, then that's called, Realizing free choice, meaning I don't actually have to do anything with them, as it were. I'm doing something with myself, this scrutiny within myself of what bestowal is. And because bestowal can only be scrutinized in relation to the other, if I'm engaged in that scrutiny, then that's already called implementing my free choice?

M. Laitman: If you determine for yourself that the Creator is bestowal, and that concept I have to examine, I have to know, I have to come close to it, I have to acquire it. So that instead of my entire nature, this concept will be in me as the only force that rules; and all this I need to do by my own power, then how do I do that? So, I'm told this concept of bestowal for you can be found in the society. In a few other people who also yearn for the same thing, and through this mutual work between you, you can scrutinize it from the side of good, the side of bad, all sorts of relationships, relations. And why do you need to choose such friends who also yearn for the concept of bestowal in a true sense, meaning people who study Kabbalah and want to reach the Creator, yes? Because then together you can help each other, Each one helps his friend. And each one can serve as an example to the other, or the opposite, vice versa, and so on. And each one can be a force, an aid.

In this world, you have no other way to advance other than to see the other as the objective. And here, the other can also help you and be for you a source of powers and support; otherwise, you will walk a path which, as Baal HaSulam says, he says that, In the past, in order to reach the form of bestowal, a person would settle for a piece of bread and some water and really a life of poverty and suffering. Just in order to not give his will to receive more than bare subsistence, just minimal. And everything else he had, he would give to everyone, and in that way he would engage in breaking the will to receive. If you want to go that route, then you're welcome to it, but for our will to receive, this is no longer possible, no longer possible to be corrected by such acts. Our acts should be, well, it should be through the reforming light, not by breaking oneself on that degree. If you're on the degree of coarseness, degree of roots, or one, then you could engage with your will to receive in that way and correct it; but on the degree of coarseness that we have in our generation, we're not capable of this anymore. And the sages of the Gemara, even before them, they already prepared for us the surrounding lights, as the power for correction through which we can see the concept of evil and correct it.

And so, instead of giving everything you have to humanity, and to serve humanity, work for humanity for 20 hours a day. And live a life of poverty and suffering, and to toil in Torah day and night, all these things, we can't do. And so, instead of that we were given the reforming light. It's not that in exchange for that we, no it's that the previous method for our state, it doesn't work, you can't do that. If their will to receive is small, then, fine. A little bit of just acting nicely, they go to some nirvana, but with the big will to receive, it's impossible to do. And also, why do they do it? Because they have no other option, if they had more than a cup of rice every day, then they would do something else. All these methods grew out of poverty, not out of the necessity to reach God.

Question (Petah Tikva Center): (01:02:17) Does this mean that at the Convention, yesterday, what people were missing was this box called bestowal? If I'm unable to place myself opposite this box and constantly need an entire system to bring me back each time to confront it. Then isn't it called putting an obstacle before them, if I'm now coming and presenting a person at the beginning with this thing called bestowal?

M. Laitman: No, no, I don't think that we need to hide, I don't think, meaning – so the question is: if I approach a person who is completely new, and I tell him, Mr., you need to reach bestowal, it means to love the others and completely hate yourself, and you need to think only about them, and you need to be happy if you never think about yourself, and so on. By that, am I creating an obstacle for the beginner by that. First of all, we don't attack people in that way; to the contrary, we say that Kabbalah is to govern your fate. To be saved from suffering, meaning to reach a good life, so he hears everything within his ego. He has no other way to hear, and we seem to support that, right? And that is what you have to say to women, children, and slaves. It says, according to what they're ready to accept until gradually they become wise. And then you open it up for them more and more, meaning according to the readiness to suffer to attain the truth, on the one hand.

On the other, I see that Baal HaSulam wasn't any less smart than us altogether, however we are. What does it mean, not smart? He understood these things from their roots, and still, he wrote his first article He, in it, he turned to the whole nation, it's called, Matan Torah, The Giving of the Torah, and he said it simply, Love thy friend as thyself. He does not stray from the truth, and he sets it as the primary condition. Even before the article, he just takes the headline in the title of the article, he says, Love thy friend as thyself, it's the great rule of the Torah, and then he starts interpreting it. And again I tell you, us lying to them and lying to ourselves for years, that it's not exactly, it's the upper worlds, it's attaining the Creator. It's to float in some spaces there, distances, I think this is taking too long, we need to shorten this process. Meaning a person who is studying for a few months, he already needs to get a more focused scrutiny in this. And then to test himself, to see if yes or no, to constantly contend with it. And of course he wants to run and, because there's no alternative, he'll return. And somehow then see this concept as crucial, but also hated, despised, it's all true. But he stood against it already, it's not that I throw it in his face, and I say, From tomorrow, either you accept it or you leave. I don't tell him that, but I'm still, I still make sure that this truth is always in front of him.

Look, he wanted to publish a paper, and in that paper he wrote – Matan Torah, The Giving of the Torah, and The Arvut, Mutual Guarantee – that we need to love each one of Israel and then to love each one in the whole world. And that all of our work is not to be proud, he writes about nationalism there; but rather the opposite, we need to bestow upon everyone and to bring the whole world, to cause the whole world to come to the correction.

Question (Petah Tikva Center): (01:07:03) But they said he was a communist.

M. Laitman: Was he a communist?

Student: No, I mean that they thought.

M. Laitman: That's how they did it, they found, they're great at finding these things by which to trip a person over to, to lead him astray from the path of truth. What are you asking them?

Student: No, I mean, for example, they could misunderstand us, too.

M. Laitman: No, they can't misunderstand us because this thing is very clear, this is very common, well-known. We just need to explain that it's not, it's not ours, it's not our thing. We don't interpret these things as the kibbutzniks did, and the communists — communists which don't exist already, God bless, you see, they just, how they vanished from the world. And in The Last Generation, he writes much more dire things, so to speak. Things of how you need to, things involved in the realization of this concept. And then you can't run away from that, also if you, if you don't go and explain it to others, it's, well, it's a sign that you didn't explain it yourself.

Question (Petah Tikva Center): (01:08:32) Is it correct to say that bestowal is carried out through the friend to the Creator?

M. Laitman: Yes, you got there, very, very nice! Bestowal is through the friend to the Creator, that exactly can be bestowal, not any, not any other way. Because otherwise you don't bestow upon the Creator. You're somehow just lying, calling it bestowal.

Student: What if a person suddenly discovers that the concept of bestowal just repels him?

M. Laitman: It's very good that the concept of bestowal repels him, then he's at the point of truth!

Student: So what can I do?

M. Laitman: Let him run. I don't understand, is it better to remain in the lie and not run, or to be in the truth and to run? The truth is the most important thing but what? Open up, open this truth up slowly, gradually, don't tell him to his face, it's this or that, but gradually. But we see that he starts with this concept and he brings us through this whole thing. And we, from the material he wrote, The Study of the Ten Sefirot, The Zohar with the Sulam Commentary. We think that this is the main thing, no it's not the main thing. That is just to, well, it's to draw the reforming, the surrounding light, and to realize this concept, maybe there are other words. To implement, yes, to implement it in us; so for that, we need to read all this, all that blah, blah, blah, all those texts. And when you begin to truly scrutinize these desires, then you, yourself ,will be writing, The Study of the Ten Sefirot. This concept you will be executing, the concept of bestowal. Well then, the spiritual world will open up for you, and then you'll write about the concept of bestowal. You'll write in the words of TES, of The Study of the Ten Sefirot, and you will have these four languages that he writes about, the language of Kabbalah and all those things, about the concept of bestowal, you understand?

Question (Petah Tikva Center): (01:10:46) So, what the friends should actually do is to advertise to me that bestowal is truth?

M. Laitman: From this, we need to understand what the group work is. I hope that within a month, after all of Sukkot, it'll be easier for us to understand this. But this is what I hope we will go through this point of crisis towards this concept.

Student: It becomes clear that we're going to replace all of our dissemination method?

M. Laitman: No, no, no, no, we're not going to replace some method of dissemination, God forbid. We're not, you'll be the last dummy and an idiot if you stand in the middle of the street and scream, Love your friend as yourself. They'll think you're a Breslev, maybe, or I don't know what, but it's completely, completely incorrect. No, you need to relate to a person, to their longing, to their point in the heart. And they're not searching for bestowal, they're searching for something that he doesn't know what it is. For if the Creator were to reveal to him that this point in his heart is the beginning of the concept of bestowal, a person would tear his heart up. He would take that point out and — imagine yourself with, it doesn't matter with what action, I'm telling you. But gradually, this point needs to grow and to take over the whole heart, but that is gradually. Our dissemination does not change, we can write about this more, yes, but it's not that we need. Look how his article, The Giving of the Torah, you read these articles 20 times and you heard so many talks about it and commentaries about it, and now you're suddenly like, as if, what are they trying to sell me? As if you're in the store for the first time.

I'm not saying that I'm successful in dissemination, too, but certainly we need to relate to the public as to a baby who gradually, you start talking to him. And what does a child see? He sees, oh, he's a pilot, I want to be a pilot! He doesn't understand the whole journey that he would have to go through. Where before him there's 20 years of studies in school, and then all kinds of courses. And then very hard work where he simply sits inside and constantly performs actions, and not the romance that he thinks from this, that it's some kind of, you know? So gradually, if you show him the way and what really is the concept of being a pilot, then altogether, what? It's like a taxi driver, only a little bit more complex, a little bit more of a poor guy, a poor thing. I know this work, somewhat!

M. Laitman: (01:14:16) So a person is gradually brought into this so that he will be able to appreciate completely not that point that he sees now, not that point. Now, he sees a filling to his entire ego in the concept of being in spirituality, and it needs to be, you need to replace the vessel completely. And to be happy in having a vessel of bestowal which He fills completely, and that is really called spirituality. How can you now talk about that state? When I went for the first time to a lecture — and before that I was a lecturer on behalf of the Jewish Agency. Altogether, I worked with audiences in all kinds of ways, and when I went on behalf of Rabash to a lecture in Tel Aviv, so I asked him, you know, there's an opportunity to ask. He knows that I'm about to do a lecture in the evening, there was some Bukharian synagogue, there, I don't remember, and there I gave a talk. And so I asked him, What do I tell them? So he opened, The Essence of the Wisdom of Kabbalah and said, You need to explain to them this concept that the wisdom of Kabbalah is the revelation of godliness to His created beings in this world, and that it's for their benefit, that's it.

What does it mean, the revelation of godliness to the created being in this world? You understand, it's like, this and that contradict one another; in this world, in revelation of godliness, it can even reveal godliness? And where is this world that's already considered the upper world, and what is, To His created beings, exactly? In what way is He revealed? What, are the heavens opened up in some way in my heart, do I see Him? No one sees, do I see? I started to ask him all kinds of questions.

He says, That they won't ask, that they won't ask! You just need to explain to them that it's to their benefit, that's it. And listen, a Kabbalist says, he – until when to talk like that? This we need to feel, when we can add and add and add, just like Rambam writes, that in the beginning, you need to talk in a way that they're ready to hear, For children and women and servants; and then, until they become wiser, then you open the secrets to them, gradually. You reveal it to them gradually in accordance with their development, and we see this in ourselves – how much we need to hear in order to – Now, we will agree to hear a little more.

Question (Petah Tikva Center): (01:18:03) What are we missing by blurring the issue?

M. Laitman: Look, again, I can tell you only one thing, just like Rabash says, I told you how he suddenly spoke to the students of Rav Dessler and opened the truth to them a little bit. And they saw that they're not in this at all, they need to kill themselves, destroy themselves, and what will happen to them. And they altogether are studying, and not correctly, and the wrong books, and are in falsehood. So, it's not according to a degree of a person, it disappears from him; there's nothing to hold on to in the matter. That's why it goes by, you see this also on us, how much we study and hear, and a little of it remains, something changes, something changes, and is absorbed within this additional vessel.

Question (Petah Tikva Center): (01:19:11) What is fulfillment in vessels of bestowal?

M. Laitman: What is filling in vessels of bestowal? Whatever the vessel of bestowal is filled with is called the Creator, Boreh, that's it. If you want to know who the Creator is, then the filling in the vessel of bestowal is called Boreh, the Creator.

Student: How can I feel that?

M. Laitman: In what can you feel? In as much as you'll be similar to Him in your vessel where you'll be like Him. What is similar to Him and to that concept that you feel.

Student: So, the fulfillment that a mother receives when given it, when she has a baby. She feels the suffering when the baby doesn't receive, she feels it in her vessels of bestowal. So, that fulfillment that the baby receives, that's the concept of Creator?

M. Laitman: If a mother were to relate to her baby as to a foreign body, to such an extent that within her desire to receive she doesn't care what happens to him, and she would buy for him the desire to bestow. She would adapt herself with the definition of bestowal, then her bestowal would be filled with a filling called. Love of others, where this filling is called Boreh, the Creator. We don't have anything besides this, besides this it's Atzmuto, His essence. What is revealed in the vessel of bestowal is the upper light, that's called the Creator. Besides that, we can't say anything about Him; why do we call Him bestowal? Because we can perceive Him from within our vessel of bestowal.

Question (Petah Tikva Center): (01:21:31) If I have a great inspiration from what we're doing and so on, and I have a feeling that I want to pour it out. So, this concept that I want to pour it out and I can't restrain myself and that it fulfills me, I want to give to someone. This attitude that I want to pour it out, is that vessel of bestowal, could you say that? And when I do pour it out, I am fulfilled.

M. Laitman: What you're saying is that I have a certain attitude towards a group of people, or to my society, in which I want to cause good to them. And by bringing forth good to them, I feel good, I am filled with some good feeling. Is that feeling of mine when I'm filled is called Creator, yes? What I said, so you're continuing, don't be afraid, yes, correct? I would say yes, within your feeling of the upliftment of bestowing to others, the illumination you receive is a spiritual illumination. Although it exists in vessels of reception. Even though these definitions are still in order to receive, but they stem from a belonging. A belonging to a certain correction, to a certain spiritual measure, they belong to it. And then, against that, opposing that, you have a certain small illumination from Above, and that upliftment is nevertheless an upliftment. You could say this upliftment can be without the group, without any study, without anything — some group, I don't know, a football team that wants to influence one another, where they're going to benefit their, I don't know. – correct. They too have upliftment. Altogether, in any group that can think about love of the group, there will be upliftment against the spiritual concept. But in us it's truly an illumination from Above, because altogether we are going towards the concept of bestowing, truly. So with them, their work does not lead them to correction, and our work does bring us to correction! And we can see the extent in which we start to understand these concepts, and agree with them somewhat, and they become valuable to us more. And we agree to tolerate and accept them upon ourselves, and this is what we hope we will have. Why are we investing now? So that the concept of bestowal will somewhat be more agreed upon us and this is something we're willing for. That's why we're investing so much now, that's it.

Student: So how, from this state of upliftment, not to fall into a shell? That you just want to receive pleasure?

M. Laitman: How is it possible during this upliftment not to fall to the shell, to the Klipa? I would say, of course we'll fall, of course we'll fall but if I build in my entire advancement an environment that we're walking in together, then I'm not afraid to fall. I have confidence, I have supporters, I have a framework that will pull me forward, even if I fall. So I'm no longer thinking about it, I'm not thinking about those states; on the contrary, it's as if I'm certain that also in them, when I will be truly, as I'm, Walking on the valley of death there, in the shadow of the valley of death, I won't be afraid, because You are with me. This is how I know I am nevertheless advancing, that is, this concept, this work includes within it all the matters, it is so closed in from all sides that all the questions and answers are within, we don't need anything external.

Question (Petah Tikva Center): (01:26:44) What does it matter to me if there's another one like me who is researching this, or a hundred, or a thousand others? What does it matter to me if others are also researching bestowal?

M. Laitman: No, I don't care if there's a few more people researching this concept of bestowal. But if I collect them from all the world and these people are longing for spirituality and really to spiritualize, the longing for spirituality of the same kind. If there's those who are looking for some specific method, and according to the degree of coarseness they connect. According to a certain kind of yearning, a certain degree of coarseness, so those who are all traveling to India. Another group goes to being vegetarians, and another group starts with healing, and other different kinds of groups and methods, and they all think that it's spirituality. Until I search for a group of my own; so when I find a group of my own, what is good? It's good that upon them I can scrutinize and realize the concept, Love your friend as yourself, and I can be more or less certain that I understand and I'm studying this concept. I have no one else to, but only towards them, and I can implement it, I can, through it, turn to the Creator already.

What does it mean to turn to the Creator? If I realize this law upon them incorrectly, the Creator already clothes me. If I attain a vessel of bestowal towards other, then I don't need to do a special action towards Him, anymore. I don't need to, that's actually the vessel with which I perform the Zivug de Haka'a, the coupling of striking, with the upper light. It's the same, only that the Creator is the inclusive and this vessel is the details, the individuals. But how should we say this – there's nothing here that makes it into two stages, even, it's the same, it's one and the same. When the light clothes the vessel of bestowal to others, that's called Boreh, the Creator. If I have a vessel whose parts are bestowal to others, meaning that this vessel connects to all the rest of the souls of Adam HaRishon. And in this Kli there's bestowal to others already, meaning in order to bestow, then what else do I need? I've attained it all, now I just need to do a Zivug, a striking of, a coupling of striking with the upper light, the screen is already there.

Question (Petah Tikva Center): (01:30:01) You said before, yesterday, that if there are 10 people who truly want it, then there would be nothing who would stop them. What does it matter if there's 10 or 1 or 2?

M. Laitman: How many people, one or two, it pretty much blurs the concept of bestowal; nevertheless, we must be in the form of a close to a Minyan, a Ten. Otherwise, if it's one or two, you can receive them like yourself, they become too close to you.

Question (Petah Tikva Center): (01:30:55) When we research by elimination and we say, is this bestowal, no. Maybe it's this, no. And then the society helps you do that?

M. Laitman: We will talk about this. Let's study.

Reader: We will share impressions from the lesson, and what are we taking to realize in the Ten.

Song: (01:37: