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

Daily Lesson (Morning), March 30, 2024

Part 1: Rabash. Article No. 19, 1989. “Why Is Shabbat Called Shin-Bat in the Work?”

Reader: We're reading from the writings of Rabash. The article, Why is Shabbat called Shin-Bat in the work. You can find the study materials in our systems. You can also send us questions live. Anyone asking a question in the study hall is asked to stand up, hold the microphone close to his mouth, and speak loud and clear. So again, the writings of Rabash, in Hebrew it's page 865 in the second volume.

Rabash. Article No. 19, 1989. Why Is Shabbat Called Shin-Bat in the Work? (00:45)

It is written in The Zohar (VaYakhel, Item 180): “What is Shabbat [Sabbath]? Why is it called ‘Shabbat’? Is it because that dot ascended and her light shines? At that time, she is crowned in the fathers, who are HGT de ZA, to be one, and everything is called ‘Shabbat.’ That is, Malchut together with the fathers are called ‘Shabbat.’ Shabbat has the letters Shin-Bat [daughter], since the three Vavs [3 times Vav] in the Shin [ש] imply the three fathers HGT, and she, who is called Bat [daughter], crowns in them.”

It is also written there (Item 181): “The meaning of the matter is that the dot, wherever it is, is the heart of the eye. That is, it contains Hochma, which is called “eyes,” and it is called Bat [daughter], as he said, ‘Keep us like the pupil of the eye.’ Because she is the heart of the whole eye [pupil], she is called Bat. That is, there are three colors in the eye, which are HGT. The fourth color is a black dot, which is Malchut, and only in it is the Hochma—called Ayin [eye]—revealed. This is why it is the heart of all the colors of the eye.” There (Item 177), it says, “All those six days—HGT NHY—unite at a single, holy point, which is Malchut, and all the days unite in her.”

We should interpret this in the work. Baal HaSulam asked according to the above said, that the six days of work imply ZA, which are HGT NHY of ZA, and Shabbat implies Malchut. If this is so, then the six weekdays should have been more important than Shabbat, since ZA is a higher degree than Malchut.

He said, “It is true that the six weekdays imply ZA, but the whole world is under the governance of Malchut, since Malchut is called ‘the assembly of Israel,’ which means that she contains all the souls of Israel, and anything that is not in Malchut is not revealed in this world. However, as long as there is no unification between ZA and Malchut and the abundance of ZA does not extend to Malchut, it is called ‘weekday.’”

Shabbat is regarded as unification, meaning that ZA unites with Malchut, which means that all six Sefirot of ZA illuminate in Malchut. This is why she is called “a Shabbat of holiness,” since the Kedusha [holiness] of ZA extends to Malchut. “Weekday” means that they separated from each other because Malchut, who is the Kli [vessel] that receives the abundance for the lower ones, “the receiving Malchut,” is in disparity of form from the Giver, who is ZA. The lower ones must be fit to receive the abundance that Malchut wants to bestow upon them, meaning (to be) in equivalence of form, to work in order to bestow.

This is why we were given the six workdays to correct ourselves through work in Torah and Mitzvot [commandments/good deeds]. To the extent that we engage in bestowal, to that extent each one corrects the root of his soul above, in Malchut, into working in order to bestow. It follows that through the six workdays, Malchut is corrected by the lower ones, and then Malchut is in equivalence of form with ZA, and the abundance of ZA extends to Malchut.

For this reason, Shabbat is regarded as Malchut and is more important than the six weekdays, although the six days imply ZA, which is a higher degree than Malchut. However, all the degrees are measured by the extent to which they bestow upon the lower ones. Since on the six workdays they are in the midst of the work of correcting Malchut into working in order to bestow, ZA still cannot bestow. Only on Shabbat, when the work of bestowal of Malchut is completed, Shabbat is considered more important because then the degree of ZA shines to the lower ones through the correction of Malchut. This is why Shabbat is called “the secret of the One,” which is the unification of ZA and Malchut through equivalence of form. This is why she is called “Shabbat of peace,” meaning that it is considered that on Shabbat there is already peace between ZA, regarded as the giver, and Malchut, regarded as the receiver.

On Shabbat, Malchut is already corrected into working in order to bestow and there is no separation between them whatsoever. For this reason, it is called “a blessed Shabbat of peace,” for then the blessings extend to Malchut and to the lower ones. For this reason, Shabbat is more important than the six workdays.

Our sages said (Avoda Zara 3), “The Creator said to them: ‘Fools, he who toiled on the eve of Shabbat will eat on Shabbat. He who did not toil on the eve of Shabbat, from where will he eat on Shabbat?’” This means that the Shabbat meal is regarded as a reward for the work. If a person did not work, from where will he be rewarded? Without work, it is possible to receive almsgiving or a gift, but not a reward [Sachar means both “reward” and “salary”], as there is reward specifically in return for work. This is why the Creator said to them, “He who did not toil on the eve of Shabbat, from where will he eat on Shabbat?”

Yet, this is truly perplexing. Why did the Creator say, “He who did not toil on the eve of Shabbat, from where will he eat on Shabbat”? After all, the Creator can give them as almsgiving or as a gift.

The answer is that without work it is impossible to enjoy the meal due to the known reason that in order not to have the bread of shame upon the reception of the pleasure, a correction was made, called “Tzimtzum [restriction] and concealment on the upper light,” and the delight and pleasure that the Creator wishes to impart upon the creatures is not revealed.

Instead, through labor in the Segula [remedy/virtue] of Torah and Mitzvot, we obtain the vessels of bestowal, and to that extent the concealment is removed and it is possible to receive the delight and pleasure. But before we obtain the vessels of bestowal, it is impossible to enjoy the purpose of creation, which is the delight and pleasure. This is why there is no point saying that the Creator should give him as a gift or as almsgiving, since there will certainly be shame there, and this shame spoils the taste of the pleasure.

As we see in corporeality, a person is ashamed to eat the bread of shame [receive handout], but specifically through labor. Here, the labor is to turn the vessels of reception, with which man was born, and to provide for himself vessels of bestowal, which are against nature, and anything that is against nature is hard to do and requires great efforts to obtain the vessels of bestowal. It was said about this, “He who comes to purify is aided.” That is, without His help, a person has no chance of being able to obtain them.

Now we can understand that the six workdays constitute the matter of making the vessels of bestowal, which pertains to ZA, for the degree of ZA is to bestow upon Malchut. In order for Malchut, who receives the abundance from ZA, (to be able to) give to the lower ones, we must correct Malchut into being a giver like ZA. This is called “unification,” meaning equivalence of form.

For this reason, the six workdays are called “days without holiness,” due to this work of emerging from the will to receive for oneself and admitting it into Kedusha, meaning that it will serve the Kedusha. That is, the work is to make the secular holy. Although a person corrects one quality each day, where the first day [Sunday] corresponds to the quality of Hesed, the second day [Monday] to the quality of Gevura, etc., each correction does not become apparent right away.

Instead, when all six days have been corrected, the Shabbat becomes apparent. In other words, as long as the procession of the work of seven days has not been completed, the state of Shabbat does not become apparent in a person. This causes man not to be able to see or feel if he is advancing in the work or standing still in the same state as when he began the work.

Sometimes, a person sees the opposite—that he has regressed. That is, before he began the work of bestowal, he had more passion for Torah and work, and now he sees that his motivation for the work has weakened. This is so because each week is considered one degree. In the middle of the degree, it is impossible to see the situation as it truly is, for it is like a turning wheel, where that which was below before, ascends upward, and that which was above, descends, and as a result of all this, the machine moves forward.

Only at the end of the work, when Shabbat arrives, it means he has completed the six workdays that pertain to this Shabbat. Then it is considered that ZA, which are vessels of bestowal, have entered Malchut. This is called Shabbat.

For this reason, although the six workdays belong to ZA, they still do not shine in Malchut because the heart of our work is in Malchut, as it is written, “to correct the world in the kingdom [Malchut] of Shadai [the Lord].”

It follows that the work of the Kelim is to eject the will to receive for oneself and install instead the desire to bestow. This is called the work of the weekdays, which is the correction of the Kelim. This work is forbidden on Shabbat because Shabbat is called “the time of dining,” when the light can shine inside the Kelim. This is why it is written, “He who did not toil on the eve of Shabbat,” meaning did not prepare the vessels of bestowal, “from where will he eat on Shabbat?” since he has no Kelim where the meal, which is the delight and pleasure, can clothe.

By this we will understand what we asked, Why can He not give them the meal as a gift or almsgiving? since with a gift or almsgiving, there are no vessels of bestowal there, where the delight and pleasure can enter, due to the Tzimtzum.

Yet, we find that Shabbat is called “a gift,” as our sages said (Beitza 16), “‘To know that I the Lord sanctify you.’ The Creator said to Moses: ‘Moses, I have a good gift in My treasury, whose name is Shabbat, and I wish to give it to Israel, go and let them know.’”

This is perplexing. Why did He say, “He who did not toil on the eve of Shabbat, from where will he eat on Shabbat”? In the work, we should also ask, But He could have given them the Shabbat meal as a gift, since Shabbat is called “a gift,” which means that it is possible to give the Shabbat even without work?

However, we should ask about what our sages said, that the Creator said to Moses, “Go and let them know.” We should ask, For what purpose did He have to give them a fore notice about the gift? We understand that if we want something in return for the gift, then they should be notified so they will meet the conditions required for the giving of the gift. Therefore, it means that here, too, when He said, “Go and let them know,” He must be demanding something in return for the gift.

Yet, we must understand how one can ask something in return for a gift, since if the receiver of the gift gives something, it is no longer considered a gift? We should interpret that when He said, “Go and let them know,” He gave them awareness that since He wants to give them a gift, there was fear that it would be stolen from them. Therefore, the Giver of the gift required that they would make a safe place for the gift where no one would be able to take this important gift away from them. Otherwise, the Giver of the gift would not even be able to notify them of the importance of the gift, since those who should not hear would probably hear that it is important and would be able to take the gift away from them.

Therefore, in order for Him to give them the gift, He first needed to let them know that He wants to give them a gift, as it is written, “Go and let them know,” “and I will notify them of the importance of the gift so they will be able to enjoy the gift.” Then he let them know that they should do much preparation for the gift, so it is kept from the external ones, to prepare a place for the gift. It follows that the condition He had set in order to give them the gift was that they would prepare a safe place for the gift. This is not regarded as giving a present in return for the preparation.

What is the keeping from the external ones? It is that if they prepare vessels of bestowal, in these vessels they will receive the Shabbat, which is called “a gift.” This is called “keeping from the external ones,” whose whole grip is on the vessels of reception. This is not so with vessels of bestowal; from these they run away. This work of preparing the Kelim is called “weekdays,” where on each day we must admit the implied Kelim into the Sefirot of ZA, which are called HGT NHY.

When the work of bestowal is through, the light of Shabbat arrives, which is called “a meal,” and dresses in the Kelim that were acquired during the six workdays. It follows that the whole of the revealing of the work is apparent on Shabbat, which is called “the meaning of the One,” when Malchut, called “vessels of reception,” has been turned into bestowal during the work of the six workdays.

That is, the work of the vessels of bestowal that they acquired during the weekdays enter the Shabbat. This means that the fact that Shabbat is called “Malchut that shines in Gadlut [greatness/adulthood]” is due to the preparatory work prior to the reception of the gift. At that time the light of Shabbat, which is called “a gift,” can clothe in these vessels of bestowal. Then, the external ones have no control because the vessels of reception, to which the external ones grip, are absent. Hence, Shabbat is called “And all the judgments pass away from her.”

This is why a gift is called Shabbat, since the Creator did not give the Shabbat in return for labor, but gave the Shabbat as a gift. And the reason why we need to work during the six workdays is in order to make a place for her, meaning a safe place where the external ones cannot hold her, since on Shabbat, the vessels of bestowal have already been corrected and they flee from a place where they see that the vessels of bestowal govern.

For this reason, Shabbat is called “holy,” for the external ones run from the Kedusha of the Shabbat, when everything shines in vessels of bestowal because of the preparation during the six workdays.

According to the above, we should interpret what is written, “Moses will rejoice with the gift of his share.” We should understand why it is written, “He who hates gifts shall live” (Proverbs 15:27). If so, then what is the meaning of “Moses will rejoice with the gift of his share,” if “He who hates gifts shall live”?

The answer is, “For You have called him a faithful servant.” What is “a faithful servant”? It is as our sages said, “Be as slaves serving the rav [great teacher] not in order to receive reward,” meaning that all of one’s work is only to bestow and not to receive anything.

It follows that the fact that he does receive is because the Creator wants to give him. Thus, his reception is called “receiving in order to bestow.” It follows that the gift he is receiving is not because he wants to receive for himself, but because he wants to bestow. Since it is the will of the Creator to do good, he therefore accepts the delight and pleasure, to satisfy His wish, since he wants to delight the Creator.

But what does the Creator need? Certainly, it is for the purpose of creation to be carried out in full. Therefore, he accepts the King’s gift in order to please the King. This is the meaning of the words, “For you have called him a faithful servant.”

Now we can interpret the words of The Zohar, which asks, “What is the Shabbat?” and replies, “Shin-Bat, since the three Vavs in the Shin imply the three fathers, HGT, and Malchut, called Bat [daughter], crowns in them,” since in her is the majority of the Hochma, as it is written, “Keep us like the pupil of the eye,” which is the heart of the eye. There are three colors in the eye, which are HGT, and the fourth color is a black dot, which is Malchut.

In the three Vavs, each Vav implies the six workdays, which is the time of work, when a person must provide for himself vessels of bestowal. Indeed, each and every day, a person must walk on three lines, implied by the three Vavs in the Shin.

In other words, by walking on the right and left each day, we come to the middle line, which consists of both. In other words, we begin to walk on the right, called “the state of wholeness,” and then shift to counting, when he begins to count the profit he has gained through the labor. Afterward, he returns to the right.

Through this turn of left and right, we arrive at the middle line, born out of the two lines. Then, through the work of the three Vavs, we come to the state of Shabbat, where Shabbat is called “the dot of Malchut,” which is black, and is called “a black dot [or point],” since the Tzimtzum was on Malchut, which is called “the receiving Kli.” For this reason, the light does not shine on her own self. However, through the correction of the three Vavs, which is the work on the six workdays in their three lines, she can receive the light that belongs to her essence, which is the light of Hochma. She is called Bat-Ayin [“pupil” but also “daughter of the eye”], where Ayin [eye] is called Hochma, and in the black dot, the light of Hochma is revealed. This is the Shabbat, where through the workdays, the Shabbat appears.

Student: (32:40) It's a very complicated article, it has many details in it, but maybe just the principle of what does it mean to keep from the external ones, that this gift cannot be given unless you prepare a way to keep it from the external ones?

M. Laitman: That this gift called Shabbat will not exit the vessels of Shabbat, and so we won't lose it that way.

Student: How is it possible to lose it? We simply do not receive it if there is no preparation.

M. Laitman: Not receive it, yes, but if we receive it then there would be a shattering.

Student: There is a preparation of vessels of bestowal so that it would be possible to receive the quality of bestowal?

M. Laitman: Yes.

Student: If not, what does it mean that it will go to the external ones? If we don't have the preparation, then we don't receive.

M. Laitman: If we don't receive, we don't receive but if we do, then it goes to the external ones.

Student: But how is it possible to receive it if there is no preparation?

M. Laitman: There is no prohibition in the Sefirot that precede the Shabbat, the Malchut, that there will be light in them. Therefore, we can make an action so that the light will enter the six days of work, but it's not that Malchut will receive it. All the corrections are towards the Malchut.

Student: To me it seems not quite clear, what does it mean that there is work done with ZA and then Malchut receives it?

M. Laitman: Working with ZA, meaning adapting ourselves to ZA, who is the bestower and the Malchut too if she can be a giver, then she can receive from him, connect to him.

Student: (35:31) What does it mean to defile the Shabbat?

M. Laitman: To desecrate the Sabbath means that you haven't prepared a certain Kli that can receive through equivalence of form with the light, and then the light enters vessels of reception. This is called desecration of Shabbat.

Student: The light can be revealed in vessels that did not undergo preparation? The light is not revealed before the vessels are prepared, right?

M. Laitman: No, before the preparation of the vessels, no, but if you want it to be revealed then this is called a desecration.

Student: (36:30) Why is it important for the Creator that the Shabbat will be for us as a gift from the Creator and not a reward of our work?

M. Laitman: I think we don't have the possibility to work on weekdays in order to prepare ourselves for the reception of Shabbat. It will nevertheless be a gift.

Student: If I do not do the work, seemingly I will not receive the Shabbat, so actually it is a reward. Shabbat is a reward, it's not a gift.

M. Laitman: One who didn't labor in Shabbat eve, what will he eat on Shabbat? Meaning he won't have the vessel to draw the light of Shabbat into Malchut.

Student: So Shabbat is a reward, it's not a gift from the Creator.

M. Laitman: You're correct from this perspective, but we're talking not about the result, but rather the work. Do you receive the preparation of the Kli for Shabbat as a work or as a reward, as a gift or as a reward?

Student: (38:23) To continue, he says that here I have to finish the work of the week in order to receive the Shabbat. I assume that this work is to prepare those safe places, but how do I know that indeed I finished the work of the week, that indeed I prepared my vessels as they should be for the Shabbat?

M. Laitman: If you still don't feel in what vessels you are in, then it's not about you.

Student: Meaning only if I'm inside this system of bestowal, there I truly know that I'm ready to enter the Shabbat?

M. Laitman: Yes.

Student: (39:08) Can I ask another question? Is Shabbat actually only on Shabbat, it's possible to have a Zivug de Haka’a, a coupling by striking or a coupling in general only on Shabbat, and in the middle of, in the week, in the weekdays you only prepare the vessels?

M. Laitman: Yes.

Student: (39:31) I want to ask in relation to the work of the vessels. He writes that seemingly all the work is on extracting the will to receive out of the vessels and instead it should be a will to bestow. What exactly are vessels of bestowal then, because it turns out that there is no work on them?

M. Laitman: Intentions, intentions in order to bestow and intentions in order to receive.

Student: Vessels of bestowal are a result or is it actual vessels, what is it?

M. Laitman: It's a will to receive. The question now is how do you use it, in order to receive or in order to bestow?

Student: If it is a will to receive, why does he write that we need to extract, to eject the will to receive for oneself from the vessels so that it will become a will to bestow?

M. Laitman: Yes?

Student: What exactly happens to these vessels?

M. Laitman: You transcend these vessels with an intention to bestow, and then in order to receive disappears and you have to then correct the vessels so they are in order to bestow.

Student: In order to bestow is still considered working on the vessels, or it’s no longer vessels working on the vessels?

M. Laitman: It's work.

Student: It's work on the vessels, so why does it turn out that we have the six work days, there one works on the vessels?

M. Laitman: That there you discover vessels of reception and you turn them into vessels of bestowal, a vessel of bestowal called Shabbat.

Student: That's exactly the point, it seemingly turns out that the vessels of bestowal, well, there you don't have any work any more, they’re given to you as a gift. It's not under your control these vessels of bestowal.

M. Laitman: Yes.

Student: What is the work on the vessels of bestowal then if you have no control there?

M. Laitman: That you want, you demand to have that state called Shabbat.

Student: From the side of the person it's only to demand that he will have vessels of bestowal, and then, the moment you have vessels of bestowal, it's no longer in his hands?

M. Laitman: Not in his hands, but you have to take into account that in each day of the six work days you prepare yourself for Shabbat.

Student: What does bestowal mean if the moment you have vessels of bestowal, there’s no work there? What does it mean to bestow? It seems like all of the work is in the six work days.

M. Laitman: The issue is that indeed, the whole work is on Shabbat.

Student: It's what we want to reach all the time, we want to reach bestowal, but now it turns out that seemingly, this Shabbat, those vessels of bestowal, it’s actually a gift that you receive.

M. Laitman: You accept them as a gift because you didn't have that before, but you accept it at once, at the reception of Shabbat.

Student: Last question, the moment the person is rewarded with receiving this gift of vessels of bestowal, from here on, those vessels of bestowal will become his work days, or does he go back to the will to receive and he has to go through it again?

M. Laitman: After Shabbat?

Student: Yes, after he receives vessels of bestowal, do we go back to the vessels of reception, or from here on you…?

M. Laitman: On the next degree, yes.

Student: So, seemingly all of the work is always to want vessels of bestowal, this is what we do.

M. Laitman: Yes.

Student: (43:50) What is the correction of a single quality, that a person every day makes a correction of a single quality or phase?

M. Laitman: Hesed, Ruach, Tifferet, that's how he gets to it.

Student: In our work what is that?

M. Laitman: In our work we still don't know what we correct.

Student: Now he says that so long as you don't finish the procession of the work, a person cannot see and feel if he's advancing in the work or not and it's like a turning wheel here of ups and downs, through which the entire machine advances. So we can't really understand or see if we're advancing in the work or not.

M. Laitman: Yes.

Student: In the end of the article he says that there is a certain advancement to right and left and a person has to count, he starts counting the profits that he attained through his labor. I heard you say more than once that at the end of every lesson we should see if we advance more in the connection between us, and at the end of every day we need to check if we're more connected, so how should we then?

M. Laitman: How what?

Student: Is it possible to measure our advancement, or we can't measure our advancement?

M. Laitman: To measure progress, the turn of the wheel, we still can't.

Student: So what does he mean that a person should go every day on the right and then move to counting? What is this matter of counting the profits?

M. Laitman: So try to be on the right and then see how by that you correct the left.

Student: At a certain point in time a person can testify if he made a correction or not?

M. Laitman: He can discover that, yes. This is called what will he eat on Shabbat.

Student: (46:09) To continue that, he says this is a day in the week where he does right, left, and right. This is considered work on a weekday. To continue on what is counting the profits, is it worthwhile to allocate time to this, to do it according to time or whatever just pops in your head? This counting of the profits, shifting to the left or every day should be a certain time that a person decides on?

M. Laitman: However you're capable for now.

Student: To continue, he says on Shabbat we don't do this inner work, right? How do I know when, or maybe that's not for us yet to say, now it's the state of Shabbat so I'm not going to do this right, left, right. This is the Shabbat, when we don't do that, this right, left, right, so can we actually detect it in our state, when to do it, this inner Shabbat?

M. Laitman: Not yet, not yet.

Student: (47:18) Tell me if I'm right, we once learned that Shabbat is the ascent of the worlds. This is in fact the gift, that we actually reach a completely different place so it's work done from above, not from below. The work of the Upper One, He elevates us, and if we're not ready, then we simply cannot ascend, we cannot reach that field, that state of Shabbat because the vessels are not ready. Is that correct?

M. Laitman: Relatively.

Student: (47:57) If I have a precious thing, something that I see as a precious thing and I keep it with all my power, let's say my daughter, and I feel that at a certain point it is taken from me this thing, even though I keep it with all my power, does that mean that I don't know how to keep what is precious for me?

M. Laitman: Yes.

Student: How do I keep what’s so precious for me? Let's say very much I feel that I very much want to keep and actually keep what is precious for me with all my powers and my skills and my desires and my prayers, but still this precious thing was taken away from me, so what does it mean to keep what is precious for me?

M. Laitman: It means to be in connection with the Creator that will do this for you.

Student: What does that sentence mean?

M. Laitman: I don't know what it says. Think how important it is for you and how are you capable of promising the Creator for your work so that He guards.

Student: What does it mean, to make a vow? If you will keep it I will do this and that?

M. Laitman: Let's say.

Student: (49:30) In this paragraph, he writes, We were given the six workdays in order to correct ourselves by working in Torah and Mitzvot and to the extent that we engage in bestowal, to that extent, each and every one corrects in the root of his soul above, in Malchut, so it would become in order to bestow. It follows that through the six workdays, Malchut is corrected by the lower ones, then Malchut is already in the form of ZA, then the abundance of ZA is extended to Malchut. There are a few questions about it, can you explain what is he talking about here?

M. Laitman: Just like that, what he wrote to you? He writes to you.

Student: Okay, so I'll ask. What does it mean that to the extent that we engage in bestowal, what does that mean? To that extent each one corrects the root of his soul above, in Malchut? Typically there is Malchut, I don't know how to describe it, which is not corrected, there's no light there and each one who engages in bestowal, he performs corrections in Malchut?

M. Laitman: Yes.

Student: What does it mean to engage in bestowal, that this provides a correction to Malchut? I don't correct anything, I just engage, I make efforts to be in bestowal, what does that mean?

M. Laitman: These are the corrections, these are the corrections.

Student: Each one in the root of his soul above, in Malchut?

M. Laitman: Yes, of course, of course, everyone in the root of his soul, nothing else.

Student: Each one actually corrects Malchut, that's the purpose?

M. Laitman: Yes.

Student: It's a general vessel of the whole of humanity? What is he talking about here, I'm not clear.

M. Laitman: Each one in his personal Malchut.

Student: This is the process, the six workdays, it's all the work until the end of correction or does it repeat each time with each degree?

M. Laitman: Until the final correction and again in a cycle more and more.

Student: The correction of ZA means that in Malchut it reaches equivalence with ZA, is that how we should understand it?

M. Laitman: Yes.

Student: (52:16) It's written that Shabbat is regarded as Malchut and the six days imply ZA, so what is the first day, Sunday, what Sefira is that?

M. Laitman: Hesed.

Student: And Hesed means a vessel, or a Sefira is a vessel?

M. Laitman: A Sefira is light and Kli together.

Student: A vessel and light together, what's special about this vessel, what is the difference between Sunday and Monday?

M. Laitman: It's the kind of light that exists in the first and in the second.

Student: What kind of light is there in Sunday, in the first day?

M. Laitman: What's suitable for the Sefira of Hesed.

Student: We usually ascribe Hesed to Abraham.

M. Laitman: You can turn that into whatever you want.

Student: What do we do with it, what is the correction of the first day?

M. Laitman: All of the corrections on all the days are to make a vessel of bestowal out of these qualities, to use them in order to bestow, so that your bestowal on Sunday won't be the same as your bestowal on Monday.

Student: How do we get closer to Sunday, to the first day?

M. Laitman: That you wish to use the Kli of Hesed.

Student: How is it possible to identify it, how is it possible to work with it?

M. Laitman: You still can't, it hasn't become revealed yet.

Student: What do we need to do in order to discover it?

M. Laitman: You have to continue as much as you can, receive the forces from above.

Student: (54:37) Everything that happens from the morning here both inside and out is a scrutiny. We are scrutinizing what's happening here and I wanted to ask, is there a connection or is it the same thing in terms of correction and scrutiny? What's the connection between correction and scrutiny?

M. Laitman: Usually, the scrutiny precedes the correction.

Student: Wait, so the scrutiny too means that we need to first have an intention, meaning before the scrutiny I need to have some intention if that is efficient, effective for the correction or not?

M. Laitman: Yes.

Student: (55:38) You told a friend that for instance on day one, I use the Kli of Hesed which is a different thing than the work on Monday. I wanted to ask, what does it mean? I correct with the Kli of Hesed or I correct that Kli of Hesed which works with light of Hassadim, how to relate to that a bit?

M. Laitman: We don't know yet.

Student: Do I treat Hesed as the light or as Kli?

M. Laitman: You relate to Hesed as light, that a light comes to you. When you're in a state that you can receive it or use it correctly then light reaches you and you begin to use it to correct your vessels with the light of Hesed.

Question (Africa): (56:52) they ask about the text, all those six days, HGT NHY unite in the meaning of one sacred point which is the Malchut, and all the days unite in it. How does that unity happen?

M. Laitman: That the results from all of the corrections in the six days reach Malchut and they accumulate there.

Question (Women Darom): (57:18) Is the state before Shabbat to bestow in order to bestow and Shabbat already is to receive in order to bestow?

M. Laitman: Yes, it's possible to say that according to the kind of work.

Student: They keep asking, why are the six days called weekdays and not sacred days?

M. Laitman: Secular but not holy, because only Shabbat is called holy, because only in it we can receive in order to bestow.

Question (USA Northeast): (57:58) Since time and spirituality doesn't follow the calendar then when do you celebrate the Shabbat?

M. Laitman: I don't recommend to think that way, nevertheless I do recommend to tie the days to the calendar of times that we have.

Student: Is it a state where you pray six times and then you listen?

M. Laitman: What do you mean six times?

Student: Maybe he relates to how the six days, weekdays are six prayers and then there's a response.

M. Laitman: No, no.

Question (Women PT23): (58:48) It says that Bat Ayin called Hochma and in the black point appears the light of Hochma. What is that black point that Rabash mentions regarding Malchut? Is it an illumination that leads to recognition of evil for us?

M. Laitman: This is Malchut, the black dot in the eye like the pupil, that is Malchut.

Question (MAK 22): (59:13) Why do we never pause the lessons if the Shabbat is something that's supposed to be for rest? Shouldn't the spirituality connect to the material?

M. Laitman: We follow what Rabash established and before him all the other Kabbalists, so I don't have any question about why do we work this way, why do we do things that way.

Student: I need to add from his question, the action of studying, is that not work?

M. Laitman: No, the study is not work.

Student: Thank you.

M. Laitman: But it depends on which kind of study. Let's say if you’re a student in the university, then on Shabbat usually you don't study.

Student: (01:00:21) I also want to ask about making vessels of bestowal. For instance, now we're in a lesson. I heard you tell a friend that the light builds the Kli. We have to want, and the light builds the Kli, and when we read the article, all of a sudden I had a thought of what's the right way to read the article, because we discover that only in the light, or that only in the lesson, the light works on us most. I'm assuming that's also when the vessel is built, so how, what's the most correct way to relate to the article so that the light will truly make the vessels within us?

M. Laitman: I think that we can have a different approach each time to how we receive the article. I think that we should simply read and feel how it opens up, what does it affect, and then we will see what the Creator wants to convey to us in that.

Student: Can we relate to it like this, that we read the article, we try to give ourselves to it as much as possible and then from feeling like we have questions about our spiritual development, we have some impressions, that means the vessels are being made within us? Because before that it wasn't there and then all of a sudden while reading, during the lesson, something new is built. Can we relate to it like that?

M. Laitman: No, but we do feel these actions, the changes within us. We should try to feel them.

Student: When can we use names for it? He gives a lot of names and titles here.

M. Laitman: What do you get from that?

Student: To understand that we're working correctly.

M. Laitman: How will you know that you're working correctly? If you give it some name when we don’t even know what it is and what it's related to and when does it appear? It's not in actuality yet, okay?

Student: (01:03:34) First of all before that, a friend asked about scrutiny, and that scrutiny precedes correction. What needs to be added to the scrutiny so that it becomes correction, when does the correction begin?

M. Laitman: Usually the goal.

Student: When we begin to add the goal to the scrutiny it becomes a correction?

M. Laitman: Yes.

Student: Now he writes, like we see in corporeality, that a person is ashamed of eating a bread of shame, but specifically through labor, and the labor here is to make the vessel of… to make the labor that is above nature, to reach the vessels of bestowal. Now about the labor, a person does not always feel comfortable in the will to receive, but from his point of view he feels like he makes an effort, he puts in the labor, but if we want to reach the labor Rabash talks about here, so what is that?

M. Laitman: It is written, labor means an act which is above reason.

Student: What is the effort of doing something above reason, where is the…

M. Laitman: That it is above the desire.

Student: Once there is a desire and a person does something that is against the desire, that's where the exertion begins?

M. Laitman: Yes.

Student: Last question, we are studying and I personally am teaching some sports lessons and I'm very meticulous with the students how to do each and every move so they learn in advance. In our study, when we learn from the Upper One and the Upper One is hidden, how do you actually learn from the Upper One? Even from the teacher, you don't get exact instructions what to do, so how do you learn?

M. Laitman: This is done only by receiving a command from the Creator, only that way because each one of us is very different. And even though you seemingly hear from a single source or you read the same page in the book, nevertheless, each one receives it according to his nature.

Student: How does each one hear the commands that are related to him?

M. Laitman: He hears it inside his soul, inside his desire, inside his mind, in all of his organs.

Student: How do you develop this listening device that we begin to hear what we're studying?

M. Laitman: Everyone is asking and this is how we advance. All in all it's about being more sensitive to the voice that comes from above.

Student: The things that happen in the Ten, they too are voices that come from above?

M. Laitman: Usually, yes.

Student: What's the right way to listen to what's happening in the Ten and say okay, this teaches me, I've learned from that.

M. Laitman: As much as you're connected together and by that you want to rise above yourselves, this actually elevates you.

Student: (01:08:23) In the article he mentions the matter of the gift and we learn that one who gives a gift to his friend must inform him, and here he talks about informing about the importance of the gift, so how do we take it to our matter? How do I make sure the other person, party is willing to receive it?

M. Laitman: Who is the other party, the other side?

Student: I'm talking about the friends in the Ten, when I want to do something for a friend or a friend wants to give me something and we work in giving to each other like for instance…so how do I know how to prepare myself when he informs me that he wants to do something so that I don't lose what he's giving?

M. Laitman: You study together, you become closer and closer to each other, this is how you understand each other better and when you start to study together the articles that speak about your internality, then you begin to discover and to connect in your internality with each other, and this is how you advance.

Student: (01:10:02) Sorry if it's a dumb question but in our world, in the corporeal world of consequences, there are differences between things, difference between man and woman, rich and poor, other things, but Shabbat in nature seems like just another, any other day, it doesn't seem to be any difference. What do we understand from that?

M. Laitman: We can understand it, you don't understand, that is all. It all depends on how you keep these days.

Student: So it depends on the person, yes?

M. Laitman: Yes.

Student: Otherwise in spirituality there's also no difference?

M. Laitman: There is no difference, it all depends on the person.

Student: (01:11:02) Regarding the gift he writes, and Moses is happy with his gift and on the other hand, the one who hates gifts shall live, so what's the right attitude to the gift?

M. Laitman: Well, if we're talking about Moses then there is no issue of he who hates gifts shall live because whatever he receives, he receives it from the Creator. It's written that you've called him a faithful servant so there are no gifts there, it's already adhesion.

Student: For us men, in our case, what's the right attitude to the gift?

M. Laitman: I don't know how to tell you, I never saw that gifts are being given other than on Purim. It's a custom to bring something to the common table or on certain special holidays, so we bring a bottle.

Student: Less with regards to a corporeal gift like a bottle or something, but the feeling that a person received a gift from the Creator, what should be his attitude to the gift? He writes here that he receives the gift only because he wants to delight the giver, that's why he's willing to receive the gift but what about the gift itself, he doesn't want the gift?

M. Laitman: If he doesn't want it, it's not a gift.

Student: What does it mean that he receives it only because he wants to benefit the giver, otherwise he would not receive it.

M. Laitman: Because actually, well I don't know. It's more of a psychological issue maybe but he wouldn't have wanted to receive the gift, he doesn't need it. Not that he doesn't have a need for it, but rather, well, I don't know.

Student: Rabash always gives us advice to give gifts to your friends and to multiply the gifts, the gifts of love, and through the gifts we pierce the stony heart and so on. There's a matter of relating to the gifts correctly, what we feel we receive from the Creator through the friends and so forth.

M. Laitman: So?

Student: Hence I asked, what's the right attitude to the gift itself when I feel I receive it from the friend let's say?

M. Laitman: A good, correct relation to receiving a gift from a friend is when you feel that he has given it to you from the bottom of the heart and then you accept it because by this you want to please him. So you accept the gift and you thank him by this, yes? Nothing more than that. I'm telling you, we, we hardly used it. Only to Rabash I once made a gift, a Tallit, which is a prayer shawl with silver ornaments, it was pretty expensive but other than that I never gave more than...

Student: (01:15:54) Can I try and, about what the friend tried to scrutinize. Can I give an example and see if it's right compared to the right relation? Shabbat is like an end of correction and we all want to reach it, a state where we're all connected and in harmony in everything we learn. If we see... let's say friends do a coffee duty, so everybody wants to reach Shabbat where we're all connected and bestowing to society and when they're preparing the coffee, the six days until they give it to us, they're doing it not so we can give them compliments and say, L'Chaim, you brought us to the end of corrections, they're doing it not to disturb us, tiptoeing and making it the best and it'll be tasty for everyone. Then they give out the coffee and that's it, they just wanted to bestow to us. What is the gift that they get? That they were able to bestow to us. That's what a gift feels like, no I spoiled the friends and if so it's not flawed because it's in order to bestow. That's the sensation of a gift. It's like something not tangible but it's an opportunity to bestow and if you're successful, that's the gift, like a small Gmar Tikkun. Is that like what the friend asked?

M. Laitman: That too.

Student: (01:17:27) You said that studying is not work, so what is work?

M. Laitman: No, it's not like studying is not work, but you can also call the study a gift. What is work? Work is what is before you, in front of you, and you cannot do it because you have no desire for it whatsoever. And then finding the desire and doing the work as it is, or seeing it, that you cannot approach it directly and do it above reason, yes.

Student: (01:18:49) Is the work between us on Shabbat, should it be different in the Ten?

M. Laitman: Well, usually we should focus on pleasantness and not that it will be as usual. On Shabbat we walk differently, we speak differently.

Student: In externality I know the rules. The question is, in the relations between us in the Ten, what's the difference between weekdays to Shabbat?

M. Laitman: In the relationships between us? On Shabbat, you try to think only well, only about good things, only about good things.

Student: To see the whole state of the Ten?

M. Laitman: Yes.

Student: And on weekdays?

M. Laitman: On weekdays you can allow yourself some criticism and corrections, but on Shabbat no.

Student: Is there a feeling of a result you get on Shabbat?

M. Laitman: It's a similitude of the next world.

Student: Is there a connection between everything? Like we worked all week and now on Shabbat, is there a relation to everything we went through this week?

M. Laitman: Try to see, try to think about it.

Question (Kyiv 1): (01:21:00) In a Ten of Kabbalists, what does it mean the state of Shabbat? Let's say they want to keep the Shabbat and reach that state, so what is that state we should yearn for?

M. Laitman: It's a situation when there's nothing to correct, everything is corrected, everyone is in complete connection with each other. And in this way they go through it, as if you're glued to the sky.

Student: We were saying that in Shabbat we speak in a different way, we walk in a different way. How should we conduct our Shabbat and reach such a state, as if we're adhered to the heavens, how should we…?

M. Laitman: Physically, externally, it's nothing. How do we do it? We walk more slowly, we don't argue of course under any circumstances, we don't hurry anywhere, we do everything as if we are on vacation.

Student: That's in externality but internality, how can we as a Ten keep the Shabbat in order to be in that state?

M. Laitman: In a Ten it's the same. You need to have a good relation to each other, good connection with each other, to feel each other in a kind of mutual responsibility towards each other and feel what is distinct.

Student: What is that atmosphere that we're adhered to the heavens as a Ten?

M. Laitman: When you don't want the corporeal qualities to govern you.

Question (Holland): (01:24:12) What is this turning of bestowal into reception exactly?

M. Laitman: Repeat please.

Student: What is this turning let’s say of bestowal into reception?

M. Laitman: Bestowing in order to receive, is this what he’s asking?

Student: Yes, how do you bestow, change bestowal to reception like it was written in the article?

M. Laitman: When I bestow in order to receive, is this what he means?

Student: No, no, I mean, let's say to receive let's say the gift, so that means we are say, in a state of bestowal and the bestowal turns into receiving correctly. What is this turning point? How do you get this?

M. Laitman: No, no, I don't understand, I don't understand. I don't understand.

Student: Sorry teacher, wrong question I think, okay.

M. Laitman: In principle there’s nothing more, Let's move on to…

Song: (01:26:14)

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