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

Daily Morning Lesson: October 16, 2025

Part 1: Recorded lesson - Dec 26, 2021

Baal HaSulam. Shamati 240. Seek Your Seekers when They Seek Your Face

Reader: Hello, friends. For the first part of the lesson, we're going to study from a lesson that was recorded on the 26th of December, 2021. We're going to read from the writings of Baal HaSulam, Shamati articles, Article 240, “Seek Your Seekers When They Seek Your Face.”

Reader: Hello, we are studying the Shamati articles from the writings of Baal HaSulam, Shamati 240, “Seek Your Seekers When They Seek Your Face.” You can send your questions during the lesson.

Reading: (00:56) Baal HaSulam. Shamati 240. Seek Your Seekers when They Seek Your Face

“Seek your seekers when they seek Your face, answer them from the heavens of Your abode, and do not shut Your ear to their pleading cries” (Slichot for the first day). It is… that the purpose of the creation of the world was to do good to His creations. But for the correction to be completed, there must be the sweetening of the quality of judgment in mercy.

Judgment is discerned as Gadlut [greatness/adulthood]. But to avoid coming into disparity of form by this, there must be a discernment that is a kind of compromise: The judgment says she would have received more, but she was still in danger of coming into disparity of form. However, when mingled with the quality of mercy, she does not receive the Gadlut of the light, and can then come into equivalence of form. And the correction is done by turning the vessels of reception into reception in order to bestow.

Hence, when one comes to seek the Creator, he is still attached to reception, and one who has reception is considered lacking, and cursed, and the cursed does not adhere to the Blessed. But one who receives in order to bestow is called “blessed,” since he does not lack anything or need anything for himself. It follows that the only difficulty is for one to be in a state of blessed, as only by the virtue of Torah and Mitzvot [commandments] can the vessels of reception be turned into vessels of bestowal. This is why we pray, “Seek your seekers.”

There are two kinds of seekers: Some seek only for Your face, seeking only to bestow. Hence, when they seek to receive some salvation, it is only for Your face. He said about that, “When they seek your face.” Those who seek for Your face, “answer them from the heavens of Your abode,” meaning that the heavens of Your abode will become revealed since they will no longer blemish above, as they are cleansed from reception. “Their pleading cries,” that all their prayers and pleas are still for themselves, that they want to be close to the Creator, meaning that they are still not cleansed from reception.

This is so because there are two qualities in the work of the Creator: There are those who want the Creator to be revealed in the world, that everyone will know that there is Godliness in the world. In that state, they are not in the middle, but merely want. In that state, it cannot be said that he has a quality of reception since he is not praying to be close to the Creator, only that the glory of Heaven will be revealed in the world.

And there are those who pray to be close to the Creator, and then he is in the middle. Then you can call it reception for oneself since he wants to receive abundance in order to come closer to the Creator. This is called “pleas,” and it is also called “cries.” Those who are still in a state of pleas, that is, to be closer, they can do the crying, and to them “do not shut Your ear,” for only one who is deficient cries. But for another, it is not a cry, only a demand, as in “give my regards.”1 Hence, with the face, there is only a demand.

“From the heavens of Your abode” means Eynaim [eyes], light of wisdom, that they will receive the essence of the abundance, since their Kelim [vessels] are already in the form of reception in order to bestow. But those who are still in a state of pleading, “do not shut Your ear.” Ear means Bina; they need to extend strength so they will have bestowal… over the light of mercy.

M. Laitman: Yes, Baal HaSulam said, you see, he said this in the Selichot, meaning it is about asking from the Creator, where He is as if attentive to the requests of those who ask to get closer to Him. Now, in getting closer to Him, there is the correction of the vessels of bestowal, as we learned, bestowing in order to bestow, the level of Bina; and also the correction of the vessels of reception, receiving in order to bestow. The vessels of Malchut, where she too participates in receiving and thereby bestowing. So, these two phases of correction, that's how we ask to succeed in them, in what is called Selichot, the forgiveness. So, we ask to, we ask Him: “Please open Your ears and listen to what we ask, and accept our request so that we can rise through these two levels, both bestowing in order to bestow and receiving in order to bestow.” As it said: “They seek Your face, answer them from the heavens of Your abode. We ask for the light of Your face,” the light that corrects our vessels, that's what we ask for. We don't ask to be filled with light, but we want the light of correction to influence us. “In Your light, we shall see light.” All right, I don't have that much to add here, we can read again, but this is basically, this kind of mini-speech by Baal HaSulam that he said on the first day of Selichot.

Question (Karmiel): (09:23) What's the difference between a demand and a plea?

M. Laitman: It depends on what vessels we're working with. Basically, for us, for now, it's the same thing. We can't measure what vessels we're activating in our address to the Creator. Typically, if I ask for the friends, this is like it's written, “one who prays for his friend is answered first.” And after that, this is how one actually participates and advances himself, through asking for the friend. That's how it works.

Question (Baltia 4): (10:40) Why the Creator allows for two forms of seeking: those who raise His greatness, and those who want to bring Him closer or draw Him near.

M. Laitman: To begin with, we have to see the Creator as important to us above everything else. He is the one who builds everything, orchestrates everything, drives everything, and that is how great He has to be in our eyes. That's one thing. On the other hand, after we turn to Him and raise His importance and appreciate Him as much as possible, we come to a point where we can make a request. Why? Because, as you spoke, and thought, and sang about the greatness of the Creator - how He encompasses everything and how He designed everything for you, through you, all the way through the generations before you, until it is now time for you to participate in the correction - so that shows you where you are. So, the plea to the Creator begins from as if talking about the past, the forefathers, etc. It's about educating ourselves, directing ourselves to come closer to Him in the correct way. And then we ask; we're asking for the Creator's face, that He will turn to us, not with His back, but with His face. And that means the upper light, the light of Hochma, that emanates from Him and sanctifies our vessels and then fulfills our vessels. So, more than trying to turn this upper force towards us, there's really no other action. But doing that is possible only if you are close to Him through equivalence of qualities and you make an action similar to Him. You're like a partner, you want to pass on that bestowal from Him to others. And that means you're turning to Him in the right way. Therefore, we turn to Him in gratitude for all the good that He did to everyone else before us. And so we turn to Him always in a way that we don't ask for ourselves, but for the sake of others. And for ourselves is something we add only at the end of our request, meaning do it for them and for them, for everyone, for all of humanity, and for us. So, we align the request in the shape of bestowal as much as possible.

Question (ITA 4): (14:40) What's the difference between bestowing in order to bestow, and bestowing in order to receive?

M. Laitman: What is the difference? If I only ask for the force to bestow in order to bestow, meaning I have no spiritual force before that, or before this degree that I want to rise to, so I'm asking for the force to bestow, bestowing in order to bestow. To be protected by the force of Hassadim, Bina, so that whatever happens, I remain without any self-interest, so that it's not for me, so that I'm just like Bina in the force of bestowal. And in such a way, if I ask for that, and if I receive this strength and raise myself to the degree of faith above reason, meaning the force of bestowal above the force of Malchut, the will to bestow governs my will to receive, so then I am already in spirituality. Now, what do I do? It's not an action yet. I've just received that quality, but how do I realize it, realize myself? So here begins the work of connecting to others, of receiving from others their desires. And then I turn to the Creator with a request to fulfill the other’s desires, with me being like a passageway, a conduit, so I absorb desires from them and fulfillment for these desires from the Creator, and that makes me basically like a pipeline, so through me, the upper light pours onto them, and that's how I advance. That's our work, to be the conduit for all people of the world. They have no contact with the Creator, they have no way to address Him, they don't have the lack, the deficiency to turn to Him, to come closer to Him. You see, you are among ordinary people every day, and you see that they're indifferent to what you're doing, so we have to prepare ourselves to be the passageway to all of humanity, to give humanity the power of correction, which is the light of Hassadim, and through us, allow them to receive the forces or the light of fulfillment, which is light of Hochma, until everyone corrects themselves and fulfills themselves to the point of the final correction.

Question (Florida): (18:09) What does it mean to receive the Gadlut of light?

M. Laitman: To receive the greatness of the light, maybe I'm not exactly sure what you're asking, but the greatness of the light is the greatness of the force of the Creator, who corrects and fulfills and does everything. It's all included in the word “light,” meaning any force that comes to us from above, that corrects us and fulfills us, is called light.

Student: It says here that she does not receive the Gadlut of the light and can then come into equivalence of form. So it says that we can come into equivalence of form without receiving the adulthood, the Gadlut of light.

M. Laitman: Yes, so it's an indication that we first need to make a restriction and not receive anything, and not want anything from life besides what we need to exist, and our whole existence, both corporeal and spiritual, should be aimed at clinging to the Creator, getting closer to the Creator. Why? What for? In order to pass through us all the force of the Creator, both for correction and for fulfillment, to all of humanity. That is the role of those who have received from the Creator an awakening to come closer to Him.

Question (Baltia 1): (20:20) It says that who has a deficiency - cries, but for the other one - only demands. What is a cry? What is a demand?

M. Laitman: These are degrees of deficiency that one can raise to the Creator. He has no one else to raise the request to, but only to None Else Besides Him, to the Creator. That's the root and the source in all situations. We receive the force of correction and fulfillment from Him. And so, in our request to the Creator, there are several types of pleas. There's crying, and singing, and speaking, and more.

Question (Moscow 1): (21:17) When we begin to work, to do this work, my “I” begins to disappear. It's a very dramatic moment. What to hold on to, so I won't get institutionalized or sent away to a mental institution?

M. Laitman: I think a person needs to be first very happy. He needs to be expecting to soon feel that my “I" doesn't exist, meaning that I'll be able to work only for others, only for the sake of others. It's like a mother towards a baby. When she's next to her baby, she's completely directed at the baby. Whatever the baby wants, she does. She's there to serve the baby. Similarly, we have to try to reach a state where, on the one hand, we serve the Creator, and on the other hand, we serve the whole world. And that is by connecting the whole world through us to the Creator, and the Creator to the world. You need to think about this status a bit more, about our true state. And then you'll see how you can get closer to that, think about that, better understand it, better feel it. And accordingly, the Creator becomes more understood and closer to you. Especially as we're in the time of the last generation, this is really beginning to take shape in our world. Whether we want it or not, it is happening, and it will happen.

Question (ITA 1): (23:28) It says that he discerns the judgment according to the Gadlut. What does it mean?

M. Laitman: Well, certainly, Din [judgment] refers to the forces of reception, which we have to restrict and bring a Masach for them, a reflected light, and transform them from Din [judgment] to Rachamim [mercy]. Typically, we learn that from the work of three lines, where we have the will to receive on the one hand, the force of Bina on the other hand, and by the right combination of Bina and Malchut, we build a certain middle line, which means, as much as we can work with both of them. And that means that we are doing work of Gadlut [adulthood], meaning we don't just restrict the Malchut and stand on the forces of Bina, of bestowal that we receive from above, as if we have no will to receive. But rather we already plug in the will to receive of Malchut with the will to bestow, to the will to bestow of Bina, and build such a mix between them, such a combination that allows us to work with both of these vessels, both the vessels of reception and the vessels of bestowal, and that's how we advance.

Question (Merkaz 1): (25:10) What characterizes a prayer that is accepted, and is there a difference between a prayer and a demand?

M. Laitman: Request is also part of the concept of prayer, and what characterizes a request that is accepted is that we begin to get in touch with the Creator, and practically realize what we asked for.

Question (Kyiv 1): (25:41) You said that in this work, as a conduit, a pipeline, we're taking the desire of the other, and we pass in return the fulfillment from the Creator. How does it work, that I pass to the other?

M. Laitman: So, that's, again, I'm saying it's like with the baby. The baby wants to eat, to sleep, needs to be washed, to be taken care of. So, the mother does everything. The desires come from the baby. The actions for these desires come from the mother. That's how we have to work either with ourselves or with the others. We have to do this with the desires to receive, to the extent that they are in order to bestow.

Student: But it's all in the work?

M. Laitman: Yes, of course. And also, possibly, it can be not only internal, but also in an external action, if, say, you engage in dissemination.

Student: If we speak of the Ten, I feel there the desires of the friends in the Ten as something common. How can I pass the fulfillment there?

M. Laitman: It's your desire. You don't even have to talk about it. According to how you participate with them in your desire, that's what you do. You want it to happen. As it says, “all my bones shall say,” meaning in all your movements, your actions, it's clear that you take a part with them and you want them to succeed. To the extent that you nullify before them, and everyone does that towards the others, what you end up with together is that at the center of that, you build that point of annulment and connection, and that's where you discover the Creator. That's where, bit by bit, the spiritual Partzuf grows.

Question (PT 31): (28:15) When do we get to the point where a person is willing to give himself without any calculations? He's looking constantly for what to give, and is this a point of no return?

M. Laitman: If a person enters spirituality, which means he has a true desire to detach from his ego, meaning he already went through many stages, and he comes to the state where he does ask for that, to be detached, and it's clear to him from his life, from all his efforts, then he receives the strength for it.

Student: Is there a stage before that, where a person has to do it forcefully, without any taste?

M. Laitman: Of course, of course. Our whole work comes before that. As Baal HaSulam writes, that the main point of difficulty is the entrance to spirituality, the first point, that point of connection. Understood?

Question (PT 19): (29:38) You said that we have to be a pipeline, corporally and spiritually, in order to cleave to the Creator and pass the force of correction and fulfillment to humanity. What are those forces?

M. Laitman: I can't say, because this depends on the time and the state where humanity begins to feel the urgency towards that. That depends either on dissemination from above towards humanity from us, meaning so that they want it or at least understand the possibility, and the lack and problems that come from below that push them to rise to correction. And therefore, we have to disseminate the method of correction as much as possible, showing that there's no choice, we have to correct ourselves. What can we gain by that? What are we doing with that? And thus we reach a state where the Creator awakens them from below and we awaken them from above, awakening humanity. And then, at some point, we could not just spread material to them, but also awaken them to connect to us and build some systems for that and thus realize ourselves. Like Baal HaSulam writes, that we are a passageway between the Creator and the whole world.

Question (Tel Aviv 1): (31:38) It's said, “he who asks for his friend is answered first.” How can we protect ourselves that our giving will be pure, not in order to receive from myself?

M. Laitman: We need to think about it more and be close to the friends and participate with them as much as possible, and see how close they are to each other as opposed to how close you are to them.

Question (W PT 38): (32:21) Why Your ears will not be shut for those who want to come close and those who demand for the revelation of heaven for everyone? What does it mean to be in the middle?

M. Laitman: This is how the Creator one time works through the friends on the person, just like a group is influenced by other groups. One time it's from above, the other time from below. That's how it is.

Student: What are we asking for others? Can we reach a true cry when asking for the friends?

M. Laitman: If I begin to understand that others are me, and that they should actually be more important to me than me, and I have to pray for them and ask for correction - firstly for them and then for me - then it turns out that demanding help from the Creator for others is basically this unique privilege. That's what I need to do because I cannot correct myself. I correct myself in tying the Creator to the whole world. So the Creator is connected with the whole world to the very last human, and that will mean that I have corrected myself. Because I have nothing else to do besides helping the correction of all the items in the world, relating them to the Creator and demanding the Creator to correct and fulfill them. And that’s why there's a problem here, that I don't understand, the world is so close to me, and I truly have to care for the whole world.

Student: Why is it in every prayer, you told us once, we add in the end, “and for us, or for us.” Why even bring ourselves into the prayer?

M. Laitman: Because I want to be accepted in the requests, also as a part that corrects itself.

Question (W French): (35:19) If we pray for the Ten, without any intention for ourselves, is this a prayer for the glory of the Creator, for the sake of the Creator?

M. Laitman: Yes, but we still need to always connect ourselves. What Kabbalists wrote to us should be something that is complete. And if you want to erase yourself from it, you think it's not the right time for it yet, or something, it's incorrect. The action needs to be complete, from the beginning to the end, but we just go deeper and deeper into realizing it.

Question (W Internet Several Tens): (36:06) How do we turn the request, that inner demand, from revelation of the Creator for myself, to the revelation of the Creator for others?

M. Laitman: Yes, speaking as a woman now, I need to always think that I am connected to the whole Kli, the whole world Kli, and I have to bring myself to correction, and my correction is in caring for them and fulfilling them. And to the extent that I fulfill them, I am correcting myself. And it can't be any other way. I'm not going to be able to correct myself, but to the extent that I cause the correction of the whole world, from, on my part, and that's my only correction. For myself, I don't need any correction, if one can say that, because who am I? I'm just a passageway for the others, and that's what each and every one is, because that's where the shattering happens, in the passage between us. That's the ruin of Adam HaRishon. And so, each one just needs to pray to become the conduit, the pipeline, to others. And by that, we erect the Shechina, the place where the Creator is revealed.

Reader: We will read again.

Re-reading: (38:21) Baal HaSulam. Shamati, 240. Seek Your Seekers when They Seek Your Face

M. Laitman: Well, this is what he wrote in brevity. There are still missing words here, so to speak. The text is not so smooth, and what he heard is what he wrote. And we are very grateful to Rabash for even just these words from Baal HaSulam.

Question (Holland 1): (44:38) He's speaking here in the last part about being in the middle. Is this about the middle line?

M. Laitman: It's not exactly that. This is in demand for Hassadim, demand for Hochma that can be received in the clothing of Hassadim. So, Baal HaSulam spoke about this freely here, you understand? It's not a study. You can't learn from here the list of action items, one by one.

Student: Yes, because it says that he's in the middle when he prays to be close to the Creator, and it appears really as an egoistic prayer, a prayer for myself.

M. Laitman: No, but when you activate the ego and join it to the prayer as well, it means that the prayer is egoistic, because if we're talking about our work, then we don't see how a person is actually asking, what he's asking for. But when a person asks within himself and turns to the Creator, that requires scrutiny as well. What does he want to happen to him? What does he want to open up?

Question (Tel Aviv 3): (46:30) When I turn to the Creator for humanity, I turn from my Ten or from the general Bnei Baruch? Where does a person stabilize himself when he's turning to humanity? Systemically speaking, where do I position myself when I turn to such a mass?

M. Laitman: Wait, you're turning to the Creator, or you're turning to the masses?

Student: I'm turning to the Creator for the mass. We disseminate, we live in it, we don't know how to arrange ourselves.

M. Laitman: Very simply, that you are giving to the masses that you take care of, in a consistent way, you reveal to them in different ways the true picture of the world, what exists and what we are facing, and that's with regard to the mass of people that you take care of. And with regards to the Creator, you know the lack and the state that people are in, and you're asking for help in taking care of them. What help? That in every action you do with them, you'll have an inner strength, the strength of the Creator, that He will help. This is called “with God's help,” which is something that's always said, “with God's help.” What does that mean? It means that in all our actions of bestowing, of giving, we will pass on the upper force by that, because without that our actions will not take place. That's why these words are added, “with God's help.”

Student: I turn to Him as part of the Ten, but where is the general Bnei Baruch? What is it for me? I turn from my Ten to do this work.

M. Laitman: I don't know who you're turning to, are you turning to the broad public?

Student: Yes, for the general public.

M. Laitman: So what does that have to do with your Ten? So, don't say Ten, so you're turning to the general public, you give them some talks, lessons, conversations, something, right? So then you turn to them in your name, and they know that you're connected to some organization, right?

Student: I'm asking about my plea to the Creator, that I am a member of a Ten, a part of a Ten that is turning to the Creator, a part of Bnei Baruch who is turning to the Creator?

M. Laitman: When you turn to the Creator, you turn from the Ten, you connect to the friends, you feel that you are together with them, and then you turn to the Creator, because turning to the Creator alone is almost useless. You have to be connected to the Ten. And also, while you are doing some work with the broad public, even though you might be alone doing that, even though that's not the best, you want to have maybe more friends, one, two, three more friends with you. But it turns out that towards them, too, you turn to them as if you're not on your own. You're representing an organization, and so forth.

Question (PT 25): (50:29) Here, we just spoke about how we need to see the soul as if it's all over the world, of all people.

M. Laitman: Yes, there's only one soul, the soul of Adam HaRishon.

Student: Sometimes we relate to the soul as only existing in the children of Israel, as Baal HaSulam writes, in 600,000 souls.

M. Laitman: That's a part of the general soul called Galgalta Eynaim.

Student: And our correction depends on the correction of the whole world, or only on the correction of the children of Israel?

M. Laitman: The correction and our realization, the most of our realization, depends on how we connect to ourselves the whole world. Bina has nothing to do if she doesn't take care of ZON. ZON are the vessels of reception in the Partzuf. ZON is the whole of humanity. So, if we, as a part of Bina, don't connect to the ZON, to all of humanity, then we leave Bina in Katnut. It's as though we don't exist. And then the calculation is such that from above, the lights shine on us and make us suffer. And from below, all of humanity pushes, and that brings us suffering too. And then we're empty-handed on both sides. That's the work we have to do, connecting to the Creator and connecting to all people of the world, and being the passageway, as Baal HaSulam explains in the article of Arvut, right? Well, in all his articles, really.

Question (Zafon 2): (52:28) Who am I in the spiritual state, and what do I have to demand in order to advance in the work?

M. Laitman: In the spiritual state, you are still a black point that wants to be corrected.

Question (Heb 10): (52:55) Degree of correction in judgment and mercy. How does it happen?

M. Laitman: Combination of Din and Rachamim, we'll do that after we first have the vessels of Rachamim, the vessels of Galgalta Eynaim, of Katnut, of bestowal. Then we can add to them vessels of reception as well. In the meantime, we cannot awaken any judgment. We have no cover for it. We don't even have mercy yet. That's what we need to develop. So, we have to start from what we have and make sure we have vessels of bestowal. And then we will try to discover, gradually, the vessels of reception, and join them to the vessels of bestowal. And that's how we make corrections.

Question (Piter 3): (54:02) In the Ten, we each are doing different projects in dissemination. I heard you say that we have to ask for the whole, together with the Ten. What does it mean, this kind of collective inspiration? How do you practically ask through the Ten for the masses?

M. Laitman: All in all, we exist and have received the desire for the Creator. We have this attention from the Creator. He awakens these vessels that are us. We have received an awakening to be connected to the Creator, on the one hand, and connected to all the nations of the world, the whole of humanity, on the other hand. So then we need to be a passageway between the Creator to all the created beings. Otherwise, the desires that we have now towards the Creator would not awaken in us. They appear only for us to be the passageway, to make our desires a passageway between the Creator and the created beings. To be that passageway, on the one hand, we have to be connected to the desires of the created beings. On the other hand, we have to be connected to the Creator's will and make ourselves some sort of a combination in between, a merging of the will to bestow and the will to receive. And that's how we have to work as a conduit. This conduit is comprised of two types of vessels: vessels of bestowal, Galgalta Eynaim, vessels of Bina, and vessels of AHP, of ZON. And all of that has to live within us. So our work is in shaping ourselves correctly in between, between the qualities of the Creator and the qualities of the created beings, and knowing how to combine, how to balance the connection between both vessels, and exist in that way. It's a difficult, unique kind of work. Many times it confuses us and throws us from one end to the other, and it's all in order to recognize Galgalta Eynaim on the one hand, AHP on the other hand, and know how to, perhaps, connect them in external states, in inner states, how to bring these two parts together. And where we are, where are we? In that middle stitching point, that central point of creation, and that's after we correct the whole world through us.

Question (Piter 3): (57:22) Practically, how can we aim ourselves in the Ten, towards the Ten for prayer? Is it some sort of sharing or an impression, or talk about the dissemination projects?

M. Laitman: Well, why you ask me about this? I can't really say anything. You should teach me how to disseminate, not the other way around. Come on.

Question (PT 7): (58:02) I don't understand the line, “seek your seekers.” How are we asking the Creator to… I don't understand what it means.

M. Laitman: In truth, we demand the Creator to build the right demand within us. That's all. That's how we turn to Him, because He awakens all the deficiencies. And so this prayer belongs to part of the Selichot, the atonements.

Question (Latin 7): (58:52) What do I need to demand of the Creator for the others?

M. Laitman: You're not clear on what they lack. You have to reach a state where you connect with them and connect with the Creator. And then you understand how you can be the passageway, meaning how you can hold within you the deficiencies of the Creator and the world, how to bring them together, how to be comprised of both desires. If you build that transition in you, then you reach a state called Yashar El, straight to the Creator, Israel. And then you are truly doing a very unique work, difficult, not simple, but the most exalted, the most sublime work that human beings can do. And you, or everyone who feels that he belongs to that, then he has received this relationship from above. The Creator chose it. The person should know, the Creator has chosen me.

Student: Very confusing, I still don't see the friends as corrected, although I learned they already are corrected. Do I need to ask for the correction for them, or ask for help for not seeing them corrected?

M. Laitman: You need to ask for help to see them corrected, and if you were able, you would see them in the final correction already. There is no problem seeing each one and everyone together in all the states, including the final correction. There is nothing new under the sun, which means that everything already exists. Everything is already there. It all depends on your vessels.

Question (MAK 4): (01:01:38) Should the prayer be together, and what if the friends don't want to pray together?

M. Laitman: So they don't pray together, so everyone prays from within his heart, quietly, where he feels it, but we have to remind each other that we need to care about the prayer.

Question (PT 30): (01:02:07) How can we ask for the light of Hochma, the correct prayer only for the light of Hassadim?

M. Laitman: After we have the possibility to bestow, bestowing in order to bestow, then we reach a state of receiving in order to bestow. It's not receiving the light of Hochma, or not receiving the light of Hochma, or light of Hassadim. It comes from the person who wants to bestow, to bestow as best as I can, whether it's just in light of Hassadim, or even in also receiving light of Hochma. It doesn't matter to me here whether it's light of Hochma or Hassadim. What matters is that I'm going for maximum bestowal.

Question (KabU): (01:03:03) What kind of plea does the Creator prefer, a prayer to come close to Him, or a prayer that everyone would know that there's fear of heaven in the world?

M. Laitman: I don't weigh this against that; it's how a person does it. It's not really such a clear question.

Question (Zafon 2): (01:03:32) How do we hasten the time?

M. Laitman: We hasten the times by coming closer to each other.

Question (W US): (01:03:52) You said something like, women must care for the whole world and not about their own correction. How would that work if I discover that I'm immersed in myself more and more?

M. Laitman: So, you're going to have to transform yourself then, why are you with us? For what? A person cannot change himself, but only in changing his attitude to the whole world, to the Ten, and through that to the whole world. That means that a person changes himself. He can't perform some corrections on himself. He only makes corrections in his relation to the Ten and to the world. Otherwise, he doesn't even have the slightest chance to make a step towards correction.

Question (W PT 38): (01:04:52) How to bridge the distance between humanity and my personal Ten?

M. Laitman: We have to work on it, always work towards the benefit of something outside of me. So it's first of all the Ten, and then all of BB, and then all of humanity.

Question (W Internet): (01:05:22) Is a prayer for humanity helping the prayer of the Ten?

M. Laitman: If we already pray for humanity, that means we already have a Ten. And in doing so, we also have to pray for the Ten, so that it can absorb into itself the deficiencies of the world, of humanity, and thus advance. That's it.

Question (W Internet): (01:05:55) There are quite a few questions on the article, the third paragraph from below, from the bottom on the topic of the cry and the plea. It's not clear why it's working the way it works in the article.

M. Laitman: Don't worry, we'll get to that, and then you'll understand. Not everything that's written, that we read, has to be perfectly clear. We haven't reached it yet. We have to work on ourselves, try to come closer and turn to the Creator, and then see where these words fit in, what does he really mean, Baal HaSulam.

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Ежедневный урок٢٢ مايو ٢٠٢٤(Утро)Часть 1 Рабаш. Что такое "война за власть" в работе – 1. 30 (1987)

Часть 1 Рабаш. Что такое "война за власть" в работе – 1. 30 (1987)

Рабаш. Что такое "война за власть" в работе – 1. 30 (1987)

Каббала МедиаCopyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены

Мой архив
Войдите, чтобы ставить лайки, сохранять и подписываться на видео

Ежедневный урок٢٢ مايو ٢٠٢٤(Утро)
Часть 1 Рабаш. Что такое "война за власть" в работе – 1. 30 (1987)

Каббала Медиа
Copyright © 2003-2026 Бней Барух – Ассоциация "Каббала Ла-Ам", Все права защищены