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

Daily Morning Lesson: January 16, 2026

Reading of the Article in the Ten

Rabash. Article No. 1, 1984. Purpose of Society – 1

Recorded lesson – May 15, 2003

Reader: Hello friends, today we're going to read from the Purpose of Society – 1, we find it in the writings of Rabash, Volume. The study of the purpose in two parts. Today we will learn the first part from a lesson from May 15, 2003; and tomorrow we'll continue to the second part. We'll read the article together in the Ten. The Tens that finish reading ahead of time are invited to start a workshop on the main principles from the article.

Reading: (00:55) Purpose of Society – 1

Article No. 1, Part 1, 1984

We have gathered here to establish a society for all who wish to follow the path and method of Baal HaSulam, the way by which to climb the degrees of man and not remain as a beast, as our sages said (Yevamot, 61a) about the verse, “And you My sheep, the sheep of My pasture, are men.” And Rashbi said, “You are called ‘men,’ and idol worshipers are not called ‘men.’”

To understand man’s merit, we shall now bring a verse from our sages (Berachot, 6b) about the verse, “The end of the matter, all having been heard: fear God, and keep His commandments; for this is the whole man” (Ecclesiastes, 12:13). And the Gemarah asks, “What is ‘for this is the whole man’”?

Rabbi Elazar said, “The Creator said, ‘The whole world was created only for that.’ This means that the whole world was created for the fear of God.”

Yet, we need to understand what the fear of God is, being the reason for which the world was created. From all the words of our sages, we learn that the reason for creation was to benefit His creations. This means that the Creator wished to delight the creatures so they would feel happy in the world. And here our sages said about the verse, “For this is the whole man,” that the reason for creation was the fear of God.

But according to what is explained in the essay, Matan Torah [“The Giving of the Torah”], the reason why the creatures are not receiving delight and pleasure, even though it was the reason for creation, is the disparity of form between the Creator and the creatures. The Creator is the giver and the creatures are the receivers. But there is a rule that the branches are similar to the root from which the branches were born.

And since there is no reception in our root, since the Creator is in no way deficient and needs nothing to satisfy His want, man feels unpleasantness when he needs to be a receiver. This is why every person is ashamed to eat the bread of shame.

To correct that, the world had to be created. Olam [world] means He’elem [concealment], so that delight and pleasure must be concealed. Why is it so? The answer is, for fear. In other words, it is so that man would fear using his vessels of reception, called “self-love.” This means that one should prevent oneself from receiving pleasures because one craves them, and should have the strength to prevail over the craving, the object of one’s desire.

Instead, one should receive pleasures that bring contentment to the Creator. This means that the creature will want to bestow upon the Creator and will have fear of the Creator, of receiving for oneself, since reception of pleasure—when one receives for one’s own benefit—removes him from cleaving to the Creator.

Therefore, when a person performs one of the Mitzvot [commandments] of the Creator, one should aim that this Mitzva will bring him pure thoughts that he will bestow upon the Creator by keeping the Creator’s Mitzvot. It is as our sages said, “Rabbi Hanania Ben Akashia says, ‘The Creator wanted to cleanse Israel; hence, He gave them plentiful Torah and Mitzvot.’”

And this is why we gather here—to establish a society where each of us follows the spirit of bestowing upon the Creator. And to achieve bestowal upon the Creator, we must begin with bestowal upon man, which is called “love of others.”

And love of others can only be through revoking of one’s self. Thus, on the one hand, each person should feel lowly, and on the other hand, be proud that the Creator has given us the chance to be in a society where each of us has but a single goal: for The Shechina [Divinity] to be among us.

And although we have not yet achieved this goal, we have the desire to achieve it. And this, too, should be appreciated by us, for even though we are at the beginning of the way, we do hope to achieve the exalted goal. 

Reader: (07:51) We will now enter a lesson with Rav, from May 15, 2003. 

M. Laitman: Indeed, it's a short article which explains to us the whole goal: The Creator's purpose and goal was to create man, to bring him through equivalence of form to the highest degree so that he will be like the force that gives him birth, like the Creator. To bring the person, to bring man to such a degree, it is required that he acquires the will to bestow. How can a person have the will to bestow? He needs to know what that force is, he needs to know how to actualize that force. Then, if he acquires that force, then he is like the Creator. Meaning that the person needs to be given some kind of laboratory where he can acquire that power and to learn how to use it. Which is why the person wasn't created alone but rather, in an environment, and through the environment he acquires that quality of bestowal, the force of bestowal. To the extent that he acquires that force of bestowal towards society, to that extent, he equalizes with the Creator. Therefore, all of our work is, even though the goal is to achieve adhesion and equivalence of form with the Creator, nonetheless, this quality is acquired, this quality is reached only through work with others. With the Creator—we don't know how to work with Him – it follows that the work of God is actually in the person's environment. Where we can, with those similar to us, with our equals, with those who are close to us in terms of their views and their path, to understand what the force of bestowal is and how opposite it is to our nature. Why did the Creator create our nature as opposite from the force of bestowal, from the will to bestow? So that we will know exactly what we're buying – so, from that oppositeness of form, we will understand His desire to bestow to its full depth in all its facets and shades — meaning, we will understand the Creator's nature. 

Therefore, when we come from the will to receive to the oppositeness of it, then we understand and know the whole, the quality of the Creator, the entire nature of the Creator, and we acquire it in full, and we become like Him. Therefore, we need to relate to this entire world and to our commitment to live in it according to the laws that the Creator set, the laws of the world and the laws of the society. All those conditions according to which we need to obey the advice of the Kabbalists. That will assist us, that will help us reach the state where we are like the Creator. Each one has his own nature, each one has his own conditions – the conditions of his character and conditions of his environment—environmental conditions. He needs to accept the world, he doesn't need to change the world around him, he needs to change himself in relation to the world through the quality of bestowal. Then, his attitude towards the world and the attitude of the world towards him, all the events that he will go through. The person needs to accept those as the stages through which he acquires the Creator's form; from that understanding, he can come to understand how to regard our nature and the environment. In all that, we need to use only that direction of the acquisition of the will to bestow. Not to change anything outside of me, not to force the society and the friends, nor my nature. I need to accept these factors as given from above only in order to acquire the power of bestowal. From here, emanates all the rules, all the conditions that a person sets before him and to the society as well. Any questions? 

Question (Petah Tikva Center): (14:17) It says that the purpose of creation is to create the world and that in order to—that the fear of the Creator is to correct the world. There's fear that we won't be able to bestow enough.

M. Laitman: Fear is what we call the sensation of oppositeness of form, disparity of form from the Creator; and love, that is the feeling of, well, equality of form, equivalence with the Creator. These two opposite sensations are an indication of the state a person is in. If I'm in oppositeness of form, disparity of form with the Creator, then I feel fear, and if I'm in equivalence of form with Him, I feel love. So, a person who reaches that feeling of disparity of form, he says, the world was created for me. Because, then, he begins to discover that indeed, all of the forces of nature, his nature, the entire environment, everything around him. He finds, he discovers, that this was set before him so he can acquire equivalence of form with the Creator. To acquire the Creator's nature, to be as the upper force, eternal and whole. We need to view fear as something very positive, a very positive feeling, it's the feeling of the vessel. The Creator always relates to creation from perfection to the imperfect, from completeness to the incomplete. He always starts with, the outcome is in the initial thought, the final outcome is in the initial thought. He sees, He looks. What should a person be? Like who, should the person be? He needs to be like Me, similar to Me—that's what the Creator says. If he's outside of Me and needs to be like Me—now, from the whole, let's say that a person is already similar to Me, how should he look a degree before that, two degrees before that, three, and so on and so forth? Then, you come to a state where you ask, where does creation begin—something from nothing – the person has to be made opposite to the Creator by nature, in all his qualities and characteristics. Then, from this oppositeness, you need to reach compatibility. The feeling of oppositeness is called, fear, the feeling of compatibility is called, love. 

In accordance with the final form, and the final form determines the initial form and all the stages that one needs to cross on the path and if you look at it, you see that a person needs to reach a state where he is the absolute opposite of the Creator. That's the shattering of the vessels and their fall into the abyss, a state where we are in this world. The abyss is when we don't even feel what state we're in, it's the worst state. There's nothing worse than our state when we're completely detached from spirituality. We don't even feel our oppositeness because that sense of oppositeness, of disparity, that is a vessel, a means by which to reach correction. As Baal HaSulam writes that, He is happy when the wicked are revealed, right, you remember? Because the corruption which is concealed has no hope of being corrected, so we need to reach that state, all the way there and to begin to awaken the person towards equivalence of form through these small shoves, small touches. But the person should make his way by himself with those discernments, he'll gather them one by one, gradually, until he reaches an understanding of what oppositeness is: incompleteness, imperfection, imperfection. Rather, in all of the Creator's qualities and then wholeness, when he has the full breadth and depth of knowledge of the forces of the Creator from the opposite form. Then, he acquires, he adopt to himself all this path from disparity of form to equivalence of form. Then, he becomes, indeed, very knowledgeable, powerful, and he knows how to be like the Creator. Baal HaSulam conveys this to us through many examples: The prince, for example, when the king wants to teach the son—so in what way he teaches him to be wise, right? Other than just power, he should have wisdom and so on; the power, usually, the person receives from above. But the wisdom of how to utilize, how to manage that force—that he needs to find by himself. 

Student: How does a person reach a recognition of evil? How does he see his own point?

M. Laitman: A person understands all the points of his nature only from the collision of two opposite things. Now, the more opposite these distant things are, when they meet inside the person, then that person, according to that gap, that difference, he understands better, more in-depth, he understands more the richness of these qualities. Therefore, the person—the path a person walks, which is the path by which he acquires the wisdom of how to be like the Creator, it always comprises ascents and descents, feeling opposite things in the same quality, yes? I'm in some quality with my intention, in order to receive and then with the intention of the Creator which is in order to bestow. Then, I acquire the wisdom between them, meaning how to use it with both intentions. The difference between those intentions, that provides me with the gap between the Creator and what's opposite of Him, and by that I acquire His degree, His level. Then, the person becomes like the Creator. 

Now, the force he receives from above according to his willingness to utilize it correctly in order to bestow, like the Creator. Meaning, the person never needs to be concerned with, Oh, I don't have the power of bestowal, the intention to bestow, the screen with which to bestow, that's not the problem, this, he will receive. He needs only be concerned with having the desire to receive it. 

Student: What's the difference? 

M. Laitman: The difference is that we aren't—there's no fountain of intentions of bestowal in me. But, rather, through my exertion, my labor in the society, I learn how I don't have these forces of bestowal, and how much I need the forces of bestowal. Then, I turn to the Creator and then I do receive from Him the forces of bestowal. Why did the Creator create it in this way where I can't receive everything from the society but only the need while the thing itself, the quality itself, the force itself, I receive from Him? Because I work with the society on the need for the quality of bestowal, and if my need is proper – truly the need to bestow – then it brings me to a plea to the Creator; then, I turn to Him and I receive from Him. But if my need isn't exactly for the quality of bestowal, then I won't be permitted to reach Him and ask and receive. The question is: Why should my work be divided towards the society and towards the Creator, towards two providers, so-to-speak? From the society I receive something and from the Creator I receive something, and then, I grow in resemblance to Him. Why do I need to work in such a way? It's because through the society I scrutinize with precision the sharpness, the focus of my plea to the Creator.

Question (Petah Tikva Center): (25:12) On the one hand, you have to have a place to bestow and on the other hand, to have a desire to bestow. What does it mean to have a need and a desire for the Creator? 

M. Laitman: You're asking, why is it that if I'm with the society, it's not enough to reach just, love for the society? Wouldn't love for the society be the realization of the quality of bestowal, no? So, what's the question? 

Student: Why, to reach a certain quality of the Creator, I need a great desire?

M. Laitman: Why is it that in order to bestow upon the Creator, I need a big desire? I don't need a big desire, I need an accurate desire—accurate, not big. I can be an embryo on the degree of Nefesh of Nefesh; and already this is a certain degree of compatibility with the Creator. I'm already compatible to an extent similar to Him, to an extent, on the degree of an embryo. 

Student: What is yearning for our goal in the society? 

M. Laitman: The yearning for the goal in the society, what is that? The yearning to resemble the Creator because that's our goal.

Student: Why should it be important? 

M. Laitman: You're asking: Why does the goal need to be important? I won’t to be similar to the Creator, right? I don't feel any need for it.

Student: Why should the work be in the importance and not in equivalence of form, that, this, is important?

M. Laitman: No, no, no, no, no, now you're just – why does the Creator need to be important to me rather than the quality of bestowal, equivalence of form? Then, you're not interpreting correctly who the Creator is. What do I know about Him except that He is the Bestower? No, you're imagining some object which also has the quality of bestowal and also He loves me, and also He's merciful and He's Good And Does Good and also sometimes He can relate to me, well, not exactly with mercy. How many verses do we have in the Torah saying, Oh, no, see what you'll get. Be careful of what I'll give you; meaning, it's not exactly always merciful. If you have a few words for this force, it's an indication that there's still—it's not perfect, yet, there's imperfection. If you say the Creator or you say the will to bestow with everything in Him, it's the same thing because other than the will to bestow, we discover nothing. We discover everything, only—we only discover what the created beings can discover. The created being discovers only what enters into his vessel that comes from the Creator. And what he receives, that he calls the Creator, because the source of what comes to me and what I feel, the source of that is called, Atzmuto, His Self – which I don't even have a word for it.

 So, if you can't, instead of all these titles that you give the Creator, if you can't give Him one single title: the Bestower, then you're confused. That's why you say, why do I need this and that and this? No, you don't need all those things, you need just one quality – the Bestower. And then you discover that you're opposite to that and that you need to alter your intention, and how do you alter your intention? Then, you see your environment as the place in which you can acquire the intention to bestow. It's an incorrect interpretation of who the upper force is, who the Creator is.

Student: (31:16) In the society, we have to make sure there's importance for the goal?

M. Laitman: We need to reach the power of bestowal from the opposite form, the most distant to it. Opposite, the most distant, to the point where we don't even know what the force of bestowal is. Learning these things—those we can learn from our society, starting with the lowest, smallest degree, the beastly degree – that's why we're in the society. You say, I don't know what the force of bestowal is, the Creator's force, right? So, you're given as an example the society's force of bestowal.

Student: Why is it difficult to convince the will to receive that to bestow is good? It's not against nature. Why is it hard to convince it? 

M. Laitman: Why is it difficult to convince the will to receive to bestow? It's not difficult, there's no difficulty in this at all, the difficulty is in that we don't see any profit. Let's say I have an equal regard for something which is in order to receive and something which is in order to bestow. And if I relate to the, in order to bestow part, then I can receive a million times the enjoyment than if I did it with the intention to receive. If I saw that in order to bestow, I stand to gain a million times over than I do from the intention to receive—let's say this is one shekel and there, it's a million shekels, it really is like that. It's much more, actually but let's say. So, from the fact that I'm just the will to receive without the direction in order to receive, in order to bestow, and it doesn't matter to me with which inclination to work because I just want to be fulfilled, I want to be delighted. If I see that here I earned one shekel with the intention to receive and if I work with the intention to bestow, then I'll make a million shekels then of course I'll work in order to bestow. That style of work in order to bestow, I will relate to it as a method by which to fulfill myself, as well. Then, it will be bestowal in order to receive – Klipa, shell. 

In order to avoid that and give the person the ability to reach that acquisition of the force of bestowal without any selfish interest so it will be in order to bestow, specifically – to work only for the sake of bestowal which we don't know what that is right now. We can't even imagine such a thing, even bestowing in order to bestow, we cannot imagine but, in order to give us this opportunity, that is concealed from us. If it wasn't concealed from us, I would always choose the form of bestowal in order to fulfill myself. What I'm explaining now, too, I see that you want to grasp it and you can't. That this idea is still outside of us, a bit higher than us, a bit above us. You need to imagine to yourself—it's really very simple because what the Creator created is a vessel of reception, a vessel. This vessel has two options: Either in order to receive for itself, as we say; or relating to others in the form of, in order to bestow. It doesn't matter, both are intentions – this and that both, they're intentions, that's it. 

Rav draws This is the desire, the want, the desire to be fulfilled. Now, if here I stand to gain one shekel and I know it's one shekel. And here I get a million and I can see that I'll get a million, my desire is my nature, it's unchanging. It's set, unchanging, permanent, set. Now, of course, it will transition me from here to there, I won't be able to work for one shekel instead of a million, and then I transition to the shell, I use this method to fulfill myself and this will be seemingly for the sake of others. But, in truth, Baal HaSulam says that the thief runs in front of everyone and shouts, Catch the thief! Then, I'll never be able to truly work in order to bestow so what happens? This idea is completely concealed. I don't see anything of it. I see that there is some profit here, one shekel, fine. So I work all the time to fill myself up with that one shekel, then I reach a stage where I feel emptiness in this, why? Because here, this point begins to form in me, the point in the heart which is completely unfulfilled by this and it begins to grow and it demands fulfillment and her fulfillment cannot be from this method of, in order to receive. As much as I profit and gain here in this world, whatever it may be, it will never fulfill this point. Then, I begin to search and all this, this doesn't exist for me, yet, but this point demands fulfillment from here. Now, demanding fulfillment from here—I don't feel where “here” is, this is concealed from me so how do I approach it? So I'm told: Look, for your work on this axis, specifically here, you need to reach a state with the society, with the environment, with yourself, with everything, you need to reach a state where you feel the need to work in the form of bestowal, truly in the form of bestowal. And then you'll open up this idea of working in order to bestow only on the condition that you really prepared for this work of bestowal. Meaning until you make a concealment over yourself, you won't be able to open up this channel where you work with the force and the source of bestowal. So, a person makes a restriction over himself, and to the extent that he does, this is gradual of course. To the extent that he makes a restriction over himself, the upper world opens up to him. And then, certainly, he begins to fulfill himself millions of times over and there is no limitation, no boundary in that.

Meaning, from here, we see – and this is not the example I thought about before – but by this I want to show, that our work, all of it, all of our work is not with some world that is concealed from us, that the method that is concealed from us, all of our work is actually with what's revealed to us. Here, where we make just one shekel, until we reach a state where with this one shekel we enter into the right relation between bestowal and reception. I won't be able to make a restriction over myself and I won't be able to open the upper world, according to the measure of the restriction. Here, one of the two is always concealed: Either the upper world is concealed or my intention for myself. And if I make a restriction over it, then the upper world is revealed.

Question (Petah Tikva Center): (41:54) What does it mean to work in self-annulment? 

M. Laitman: Annulling himself means the interest in himself, his interest, his self-interest. Meaning, we have to reach a state where we want to receive such a force, quality, truly miracle. That we'll be able to do something and not to think, what will I get out of it? Such an extent that whatever appears to us, whatever is revealed, it doesn't matter in which shape or form, I will not think about what will I get out of it. And then I begin to reveal the depth of just how much am I thinking about it, how it is behind the scenes, how my nature is constantly making the calculations of what, what about me, what will I get out of it? Every moment, wherever I turn to, every movement, and as much as it is revealed to me, I work on myself, I ask for the force, it's called, the force of Bina – so I will not think of myself. I will not make any calculations, what will I get out of it? This is called annulling himself, the annulment of the calculation for himself, that inward motion, this is called, annulling himself. I'm not annulling the will to receive, I'm not cancelling it, you cannot cancel it, I'm cancelling that natural formula where I'm entirely only to myself.

Student: But the person is an outcome of the society, the desires the person has are from the society?

M. Laitman: A person is a result of the society only in the realization of the desire to fulfill himself, meaning in which style, with what things, by what. By which method am I fulfilling myself, that's what the society determines.

Student: The principle where I fulfill myself that does not belong to the society.?

M. Laitman: The principle that I fulfill myself does not belong to the society, it's my natural principle, but only according to the society. The society provides me with desires, what I will fill myself with, the means for it, how I will do it. 

Student: It increases my need for one specific desire, right, for spiritual fulfillment? 

M. Laitman: Which society are you talking about? 

Student: Society like ours?

M. Laitman: If I'm in a certain society that studies how to be vegan, then it provides me a desire to fill myself, specifically through the vegan method. So, it's possible that I'm not eating, but by that I fill myself. They reveal such vessels for me that could be practically opposite to nature. There are societies that are like, kamikaze societies, you know, they want to kill themselves. That's also a method of fulfillment because I need to search for such a society that will provide me the forces and desires so that bestowal will be the greatest matter. Then I'll be able to bestow, and by bestowing, I fill the vessels that the society built in me. And there are such societies, and a person is devoted to the society, and he constantly works for the sake of the society until there's nothing left in him for himself. And by that, he fills himself, he feels life. But because the person's ego is constantly growing, and the Creator, meaning the upper force, doesn't stop in the development of MAN, it turns out that this thing cannot sustain itself over time.

But we can see a few examples in our society, in this world, all kinds of societies where, societies where even if they have an ideal, not veganism or, I don't know, jumping from mountain tops. But rather the desire to bestow, the action to bestow, that's their motivation. No, not motivation – their purpose, their goal – then they can educate the people inside of them for that. They can educate them, no problem. And then a person, because again, the action of bestowal is a means for fulfilling the desire. This is called, bestowing in order to receive, and people are ready for it, you can build such a society. That's why he says that only because the upper force disagrees with it, such societies fail. If not, they would not fail because the Creator trips them. But if they would not fail because of the Creator, because of His fault, they would succeed in this world. And the world would become a communist world, or like in some utopia, as people thought a while back, that's how it was. It simply comes to a place where man becomes an animal, and the purpose, the form of bestowal is, it will be in order to fill himself, everything will be good, and he will receive his calories every day, and everything else will be a spiritual fulfillment, right? From the society, the honor, the respect.

But by that he, you know, in the fulfillment, he won't be, he won't get to more than the degree of animals, of the beast. Well, we see it in the kibbutz, for example, meaning in order to bestow still a means – either a means for living in a beautiful society, to fill our vessels – or a means by which to reach the degree of the Creator. But why do I have to reach Him, specifically? Well, what do I care about it? So He would let go of me? No, because he started this game, I was not even at all. And He decided to do good to His created beings, that was His first thought: To create the created being to reach His degree. So like it or not, I come out of this thought of creation if I don't realize it all of the other things are to my detriment in the end. 

Student: The role of our society is?

M. Laitman: The role of our society is not to be like a society in a kibbutz that says that we have to bestow and be good friends, but first place the Creator here, at the top here. After that, or in your head, after that you come to the society and bestowal and love and all those things and if you don't put them there from the get-go all the rest of the actions will fail and will become opposite to the purpose. Therefore, first of all, lock himself onto the goal – the Creator, and here we have a problem as we once discussed with the question of, you know, who is the Creator, and I told him the force of bestowal. So the force of bestowal we have in society; now you say that the force of bestowal is not enough for us to bestow to one another, you say the Creator is not someone, something, it's a quality of bestowal. So if we have in society the quality of bestowal, like in the kibbutz, for example, let's say ideally, then we're done, we are in the quality of the Creator, why is it not enough? What else do we have to come to, aside from bestowing in society, what additional rising or uplifting we have here? The rising above that is that in order to bestow is also a means to reach equivalence of form, to reach his degree. Meaning we have this precision, that you don't simply reach the quality of bestowal, the quality of bestowal means to reach adhesion with him, what is adhesion with him? If he's the force of bestowal and I'm the force of bestowal, then we're in adhesion, no. There's a thing whereby to him means, the Torah of life, as he writes in TES. It's not enough to be a bestower, it's not enough that you keep all the commandments, seemingly correct yourself, you have to be filled by what is called, the Torah of life, meaning you have to reach the degree of the upper force to be in the degree of bestowal as the upper force and receive fulfillment as the upper force. That's something where you see, it's a little difficult to process this. 

Student: So into this whole story, where does annulment figure in? 

M. Laitman: Where does annulment fit into this story? If a person will not annul himself, what does he mean to annul himself. If he won't restrict himself, the spiritual world will never open up before him, one has to open up in the intention to bestow. 

Student: So annulment is towards the goal.

M. Laitman: The measure of annulment is in the annulment of his self, the expression of the annulment towards spirituality is in the annulment of his self. 

Student: Towards what, what should a person annul himself towards? 

M. Laitman: Towards the goal, first of all, that's what we decided ahead of time, that if we don't place that thing at the top, then we can't begin even. 

Student: And where does annulment before the friend fit in? 

M. Laitman: Why the annulment itself is called the annulment before the friend? Because the spiritual world is concealed in my lab. My entire lab is in front of the friend on whom I can do this study of what it means to annul myself. And it turns out that only in the relationship between us, we can check our attitude toward the concealed upper force. But again, the relationship between us, they can actually trip us rather than teach us what is bestowal. If you don't take this upper force from the very beginning, then all the time, during our work, we make it our goal, our purpose. Because if I work in a society, really inside of it, and I have no other interests besides it, no other direction by which to come out of it. Then I don't have a true way to measure true bestowal, because true bestowal is not in the society. If I'm going to work with the friends here, then I'm just playing with, you know, with them like in kindergarten. I bestow to you, you bestow to me, everything is pretty, I can't do it, I can do it. We're still within the framework of this world and there are many societies that succeed in that, and we don't succeed, why don't we succeed? Here, in us, there's the participation of the upper force, that all the bestowal that we're doing here and what we're trying to do, is in order to reach Him. To reach Him, meaning, He becomes the highest ideal measurement, when I do measure, I measure whether or not I'm bestowing, or am I only imagining that I'm bestowing. And then, it turns out that even in my society, I'm not able to bestow. In a different society, what does it mean to bestow to a friend? What does it mean to bestow to the friends? I can do it from morning till night, and indeed, there are many societies like that, in the Tzavah and the Kibbutz, you can do it. 

It's not because their will to receive is small or big, it's because they do not measure themselves relative to the absolute Bestower, the true Bestower. Rather the bestower in them is the one who brings the profit in order to receive, but you don't feel it. It's like we speak to people who go to hospitals to help sick patients, they're running around, but we lack volunteers. What exactly, we feel pleasure in the sense of mission and so on and so forth, because all those things remain in our society. But the moment you begin to measure them relative to the Creator – not simply to measure – but  the next world, the Creator is obligating a person. Well, you see that you have to reach the measure of bestowal, His bestowal and first of all, you see that the way how you relate to friends, it's incorrect, and then you have no strength to carry it out, properly. Therefore, there's a law that obligates us, first of all, to bring it to our game and to start every plea, every game, every movement, every attitude toward everyone, like that. You see what he's writing. That's why we've gathered here in the last excerpt, 

That's why we gathered here to establish a society so each of us will follow the spirit of bestowing upon the Creator, and to achieve bestowal upon the Creator, we must begin with bestow upon men, which is called love of others, 

And if you go straight to love of others, you'll succeed. It's only that the Creator has to artificially corrupt it for you, mess it up, so He won't let you build communism and kibbutz, and write some utopia that certain countries wanted to construct, He will, He will mess it up from above in order to bring you to true bestowal, but you can do it. If He wouldn't interfere, you would have succeeded in building communism, all kinds of people who would be beautiful beasts, well-behaved, perfect. Meaning all the corruptions, all the failed kibbutz, you know, it's the Creator's fault. Therefore, when we place Him, according to this sentence, in order to bestow to the Creator, then we have to reach bestowal to friends, and to reach love of others in the society, we're unable to do it. We discover the gap between what we're able to do, to bestow on the human level, like in the Kibbutz, and what He demands as the measure of bestowing. This gap appears to us as a chasm that we cannot cross from human bestowal to G-dly bestowal. And you find, we find ourselves unable to move, let's say the feet drop, the hands drop, a person lies down, he cannot move, he dies, he's despaired of himself. He feels bitter because he sees that he can bestow to the other, please, but what's revealed is that he's unable to, right? And then we have no way to move, and here we lack another point, the degree of importance, the importance of the goal, the importance of the Creator, the understanding that what's happening to us is because of Him. He wants to obligate us to turn to Him, and by that we acquire adhesion with Him, with Him, and that's truly what we need, the contact with Him. So, it's important to us after we reveal that we are incapable and we can't and it doesn't come out, and so on. We're despaired, that's only half the Kli, that's the records of coarseness; now you also need records of clothing. We need the greatness of the Creator, the greatness of the goal, the uniqueness of that, and if that will be important to us, then we'll turn to Him with this problem and we will acquire the true force of bestowal by which we'll be able to annul ourselves. Meaning restriction on the calculation for ourselves and then to that extent, spirituality will open up, and we'll have a screen on ourselves, and spirituality will open up, and then spirituality is that area you can see only in the intention to bestow, what clothes in the reflected light, as we call it.

Student:: If our goal is to receive, then how can we come to the proper desire, which is in order to bestow? 

M. Laitman: The will to receive in us – if you're asking – is it opposite to the intention to bestow or not? It can work, the will to receive in us can work with the intention for itself and with the intention for the other, he doesn't care. The will to receive is a sensor, it simply senses what I lack; but this lack, I have to be the one who feels it, otherwise, who would you turn to? There's no one to turn to, there's no one to talk to, I need an element that can feel, that can sense, in what way to feel, sense, in what form, toward whom? That's not important to me, you can program me that I will feel, and then fill myself, I will, I will feel a deficiency, and I will fill myself in this style. I give and give and give, I don't care, and then I feel myself getting filled. Or I can feel myself in thinking about receiving, receiving and receiving, because the fulfillment inside this sensor – the will to receive the Creator created – it can be, you know, from both, of both kinds, the intention is seemingly not important. Meaning the intention does not belong to the fulfillment. So why do we need these things? The Creator couldn't create simply an intention, simply an intention is what He is. But we are a desire, we have to be outside of Him, so we're a desire on top of which we build the intention. 

That's why our desire is called existence out of absence, but our intentions are not existence out of absence, our intentions, we received as Bina that entered into us and then shattered, and then it's in order to receive. And if we correct it like it is with the Creator, then it's in order to bestow, meaning there's Malchut. This is us, it doesn't exist in the Creator at all. It's neither good nor bad, it's simply this sensor that senses, that feels. There's an intention on the Malchut, either to receive or to bestow, and we received it from the Creator, and we can work with it, either in this way or in that way. But if we are in order to receive, then we're not like Him. If we're in order to bestow, we are like Him, but not Him, He doesn't have a desire to receive, a desire to bestow, with Him, it's only bestowal, you understand? But in order to create something outside of Him, He has to create something outside of Him. He has to create the desire, that's why the desire is called existence out of absence. It's not called, it's not the intention, and that's why this desire, this existence out of absence, is neutral. It's not considered something we have to correct, we have to correct the intention we receive from Him, from the Creator, incorrectly, opposite. And we need to understand that it's opposite, and to want it like He wants it. And that's it, this trigger, as we like to say, from in order to receive to in order to bestow. The desires remain the same. 

Question (Petah Tikva Center): (01:06:11) If I want to bestow in order to receive, is that called a desire to bestow, the right desire to bestow? What is the right desire for bestowal? 

M. Laitman: The correct desire to bestow is when He resembles the Creator. I don't know which desire He has, if you ask me now, I don't know, I cannot tell. I'm telling you seriously about my state, as well, because I didn't reach the state where I'm like Him. I know who is He, only to a small extent. What you're asking what intention is the correct one? The one that is with Him. Meaning, how do I know how I can be, how I should be? I don't know. How can I yearn for something, do something? You want to truly do this? Ask of Him, ask Him to teach you how to be like Him. How will I reach it? That's already an annulment of self; that means that I'm taking nothing into consideration, only to be like Him. It doesn't matter what I take upon myself, only the way I do it, the form. Just show me how to be like, what it means to be like You. And then I receive this study, this example, and the force to do it. This is called, the Partzuf, this is the upper one, the upper Partzuf is teaching the lower Partzuf, is teaching the lower one how to be a Partzuf. 

Question (Petah Tikva Center): (01:08:02) How can we ask this of Him if it's opposed to our nature? 

M. Laitman: How can we ask to resemble the Creator if this is the opposite from our nature? Our nature, meaning the initial conditions that He introduced into us, because that's also not ours. It's called ours, we were born with it, but it's not ours; He introduced it into me on purpose, so how can I want it? By my own nature, I cannot want it. That's why if a person would simply move around the earth, he would never be able to reveal it by himself from within his nature. He would spend time on the field, at home, in factories, maybe he would go out into space. He wouldn't be able to reveal, to discover what's needed; rather from within our nature, wherever I may be, whatever the states I remain, I'm in in my nature, but I cannot reveal G-dliness. G-dliness has to be revealed to me in an unnatural way, or supernatural, what does it mean supernatural? That it's not from within my own qualities that I reach His revelation. Rather, G-dliness descends to me and is revealed in my qualities, even when I'm not prepared for it. I haven't, for me, I can only reveal Divinity only according to the equivalence of form, but I can't do it without it. Only a desire, that's enough, and He also gives me the desire, meaning, the Creator's revelation to the created being. You don't need any preparation from the created being for that, if it comes on behalf of the Creator. 

That's what we read in all the sources, the Creator was revealed to Abraham, was revealed to Moses in the burning bush, to all kinds of prophets, when He's revealing Himself. Even on higher degrees, it doesn't have to only be to a simple person. Meaning, from above, the light, the bestowing force, can be revealed towards a person without any preparations. If not that, from within our own nature, there aren't preparations in our nature to reach revelation of G-dliness. Look how much we're speaking about it – in order to bestow, intention to bestow, desire to receive, fulfillment for Himself, for the others. We are just speaking words, we don't even know what our nature is, because there's nothing that comes against it to understand our nature. In order to truly understand it, we need to learn to measure it towards a different nature, the opposite of it, and we don't have it. If we won't reveal spirituality, we'll never know what that is. And from within our own nature, you can't do it. So, it turns out that we supposedly need a miracle, and it's written that way. I exerted, and I found. You give a certain measure of exertion, you go into society, the books, you go into a dead end, you fall, you're tired, and you exert it. And then you reach it. You reach what? When it opens for you, and Holiness reveals itself to you. It reveals itself. But if it wouldn't be revealed, so there wasn't an ability to directly, as cause and effect, in a method to reveal it in yourself. The revelation comes from above without any – it's not you who opens the door towards spirituality. The door opens on its own. Baal HaSulam says that a person is supposedly in front of a wall, and it seems to him that it's like the Chinese wall there, the Great Wall of China, it's like endless standing before him. And suddenly, somewhere, an opening opens that there wasn't a sign of it before, and he enters. Such a depiction, yes.

Question (Petah Tikva Center): (01:13:14) What prevents us from working successfully? What in our work doesn't work? 

M. Laitman: Our laboratory, we're too wise to say in advance that we can, and then we run from the work to bestow to the others. So you see what he tells, you want to bestow to the Creator, first you have to bestow to a person, to reach love of others. 

Question (Petah Tikva Center): (01:14:06) How do I nullify myself towards others? How do you nullify yourself towards the others. 

M. Laitman: First of all, that's called, Love your friend as yourself. Your friend is whoever is close to you, not just randomly anything that walks on two legs and looks like a person. But it's someone that is close to you according to the spirits, meaning that you have the same goal. Supposedly, it's concealed, we can't check each other. That's what he's saying: 

We have gathered here to put a foundation to building a society 

And he starts from that. How do you reach that or a necessity for that? You have to check but if you're already in a society and you scrutinize a desire, there's a goal. So according to that goal, you start working. 

Question (Petah Tikva Center): (01:15:06) But what is the action of annulment itself? 

M. Laitman: The action of annulling yourself before society is that first of all, you need a society, you need someone to annul to. And in society, you have to build a clear message that this is a purpose of society that you're annulling towards. What is a society? It's not just 50 people or 100 people that have gathered. A society means that they have an ideal. Every society is something else, and that specific society you're willing to annul to, to annul yourself towards their ideal, because you don't have that ideal. Let's say I'm fat, so I come to a weight loss society and I want their ideal to be in me, I want to acquire it. Because if I'm home, I just open the fridge and I don't control myself. I want to be in that society and come out of it, and then at home, I'll open the fridge and take a yogurt and that's it. I'm not, you know, start from the top shelf till the lower shelf till I finish everything. And then I calm down. 

So how do I acquire that ideal, that force? I enter a society that is suitable for me and I bow down to their ideal, I want them to bestow that to me. I want to come and drink it from them; then I come home and I feel as much the place of struggle with myself as much as I acquired it from that society, right? I came to one weight loss society, I saw it's not enough. So again, and again, and again, I tried a few times, it's not enough. So search for a different society, Baal HaSulam writes in the freedom article:

He who chooses a better society every time. 

That doesn't work on me or not enough. It doesn't influence, so that's it, I have to search for a different society to advance onward because I have a purpose. If I don't have a purpose to adhere to the Creator – or I don't have a purpose to be skinny – so I have to search for a different place, I still didn't reach my goal. So I'm searching for a different society. What does that mean? I cannot search for a society, I can enter that one society and shake them up and raise the degree of their message to a degree that it will influence me. And I'll come home and I'll take care of myself, I'll turn to my will to receive and I know that I'm in control. That is my annulment for society, meaning annulling after I build society that they'll have that clear message and more people gather there and I awaken them. I don't wait for them to start awakening on their own, I awaken them and along with them I build that message, I bow down to that message. It starts bestowing on affecting me on its own because I build it. It starts becoming precious to me because I put my exertion in there. So I'm already acquiring it, it already starts being important to me. And then I bow down to that message. And if this message is just a means to raise something even greater. So I'm already advancing to that exalted thing. 

Question (Petah Tikva Center): (01:19:06) All together there's a society. There's the knowledge. So it's myself for the greatness of the Creator. Like you say, I personally am in a state that I'm 24 hours a day. So where is the problem? Where is it problematic, here?

M. Laitman: You're saying that you're not forgetting about the greatness of the goal, Creator, society. And now you need to get forces from them to advance, right? Nothing you don't.

Student: I'm talking towards the knowledge that as if I know as far as I'm concerned what I feel towards this. So, where is here the – what do I need to do? What are these qualities between people? 

M. Laitman: I don't understand what you're telling about yourself. It seems to you that you're really in a good state. You're constantly under that ideal of adhesion to the Creator, all the time, to bestow to the Creator. So, that's what you're coming to the society for. No, why are you coming? 

Student: We don't know. We know what it's for, but?

M. Laitman: You already have that knowledge. That's why I'm here. I'm not just here for no reason. So, what are you lacking? I think you're always thinking about it, but you didn't reach it yet? What are you lacking? I'm asking you, what did you discover that you're lacking? 

Student: Maybe it's quality, or I don't know. 

M. Laitman: So, you're saying, I'm thinking about it all the time, what am I lacking, right? For what?

Student: I'm talking about when I'm alone with myself at home, and… 

M. Laitman: You're not answering my question: If you're constantly thinking about that, the Creator, society, the goal, the means, everything, what are you lacking? Maybe it's enough that you're thinking. You have good thoughts, nice, good, or do you have something that isn't revealed yet? What isn't filled? What deficiency? 

Student: A deficiency probably to that point.

M. Laitman: Which point? 

Student: That point that we're talking about. 

M. Laitman: What are we talking about? Give it its name. 

Student: I understand that there's some great deficiency, even though the knowledge is not right, let's say. But what do I need to do? 

M. Laitman: I don't understand what you're talking about, what? Do you have a deficiency that you don't know what it is? 

Student: I have a deficiency for the Creator, that's a deficiency. 

M. Laitman: So, you're saying that you're thinking about it all the time, so it's not enough? 

Student: It's probably not enough.

M. Laitman: Okay, not enough, so you're lacking a feeling? Vision, hearing, what? 

Student: Feeling. 

M. Laitman: A feeling.

Student: What does that mean? 

M. Laitman: That you have something inside that is demanding, you want to touch it, right? To feel it, and you can't. 

Student: Yes, a little. 

M. Laitman: A little bit, okay. Now, how do you think you can implement it or realize it? 

Student: I'm not sure.

M. Laitman: Let's say it's not a bit, let's say you have a lot. 

Student: To intensify.

M. Laitman: So, how to touch it, how to feel it? Just in a concealed desire, I guess it doesn't work. Do you think that it's by the group? What can they help you? What connection do you have between.

Student: They can intensify my work towards this thought, probably. Probably that's not enough?

M. Laitman: Oh, where did you take this? 

Student: This becomes interesting, and this is the question. 

M. Laitman: I don't understand what's the connection between your deficiency. You, thank God, are thinking of the Creator all the time. For me, it's a few moments a day. You always think of society. Me, I don't even care, I don't – and if I think about them, I feel so bad, I'd better not to remember them.

Student: I think of everything that's connected to this matter, in order to reach.

M. Laitman: Even if you're saying you have some passion to implement that purpose, the purpose is what, to feel Him, right? So, you don't know how to take the next step? 

Student: I'm in this, I'm trying to?

M. Laitman: So, you have a deficiency. Why isn't this deficiency being realized? 

Student: Because it's not, I don't.

M. Laitman: Why not? Let's say you have a deficiency in this world to reach something. You are persistent about it and so how do you reach it? I want to be some, I don't know, special in some, I don't know, some art. How do I reach that? I want to be a sculpture. How do I reach that? I try, meaning I have to learn the profession, what's needed of you, what qualities, what studies, what you actually do, what materials, who works. Am I even worthy of it, do they accept people like this, are there more people that have reached it, and so on. I have to start scrutinizing the whole foundation for this; and you see, I have a little something, you don't even have words to express it, why isn't it not happening? First of all, scrutinize what is this thing you have, what is this desire that you can't even say anything about? So that's not a desire. It's like a baby saying, I want to be this and that. Oh, great, you're so smart, you want to be, you know, be a fireman. You know, what do children want? 

Student: I don't think, I think of something that's above everything I've experienced and I've seen. 

M. Laitman: Okay, you're saying your current desire really is the greatest from all the desires you ever had. So, maybe every time you used to go in life with that same big desire you had. So also today, it's not something new, you always thought you're going towards some kind of spirituality. So maybe now, too, you think it's spirituality; maybe you'll discover that spirituality is – so go according to your previous experience. What helped you advance?

Student: Scrutinizing 

M. Laitman: To scrutinize. So you have a problem, you might be sitting, not doing anything. All your desire is just a concealed desire, right? Something is kind of itching me here, and I can hold myself. But now you have a problem that you need to work towards a desire that isn't a desire, yet. You have to increase it to such an extent that it'll be burning in you; and also be scrutinized inside – who is it for and how to implement it. So that is done by studying and by society. 

Question (Petah Tikva Center): (01:27:43) So we see that we're constantly this question in us that we're advancing towards Him, and it's problematic and difficult. So that's why I'm asking is how to raise it up?

M. Laitman: To raise it up and advance quicker, it's possible, he says, in very simple actions: If you start developing love towards the friends that are in the same process, you are acquiring their desires. They are nothing like you, also in them, there's only that little point for spirituality that they don't know what it is, and they don't know what spirituality is, and so on. But those same weak points in each one, you can gather it from them, gather it, put it in your hand, and already in your hand, there'll be a lot of points. 

Student: How? 

M. Laitman: How do you do it? That is through the means called, Love of others – I love him because he has that desire in an egoistic way. I relate to him in a good way, I guard him like something precious in the world because he has such a desire that if I don't take that desire from him, so I won't rise up. 

Student: Could you do it also in another way? 

M. Laitman: It can't be any other way, only through love, only through an inner closeness towards one another. His desire passes to me. I can hug him externally, it's nothing, it won't help. I must be as much as I can in my soul, close to his soul; if I do it, I get a deficiency back from him. And then I get two deficiencies, three, four, five deficiencies to the same source. And then by that big deficiency that I've gathered inside me, I can already start going upward. Meaning now we see why the love of others is a means to reach a connection with the Creator. 

Question (Petah Tikva Center): (01:30:06) Can you give us practical examples? 

M. Laitman: You're asking me for an example? 

Student: Yes. 

M. Laitman: What example can I show you? 

Student: Something?

M. Laitman: meaning I have to take a person and give him, operate on him, right, like surgeons do. They slice it and see, oh, you see he has a black point here. Now, after he connected to someone else, so again, you do an operation and you see, oh, look, he already has two dots – he got a virus from him and so on. So only by an inner closeness, you can take it from him. Not that it'll be lacking for him, but he's going to get one back from you, and each one will have what everybody has together. Let's say there's a hundred people here. Imagine if you have a hundred times a bigger desire, what intensity is. So you'd sit so silently?

Reader: Friends, we will shortly summarize what are we taking with us from the lesson to implement in the Ten. What will we take to implement in the Ten from the lesson? 

Song: (01:35:40)