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

Daily Morning Lesson: October 12, 2026

Part 1: Rabash. 913. His Law He Contemplates

Reader: Hello everyone, in the first part of the lesson, we will study a lesson from Rav, from March 2003. It's based on the article from Rabash, "His Law He Contemplates." We'll read the article together in the Ten. We have 22 minutes for that. Go ahead.

Reading: (00:46) 913. His Law He Contemplates

February 9, 1966

“His desire is in the Torah [law] of the Lord, and His Torah law he contemplates,” etc. Our sages interpreted that one is before he learns, and one is after he learns. We should ask why it is written “His desire” with regard to the Torah of the Creator.

To understand the matter in ethics, we should observe what appears to our eyes when looking at youths who attend Jewish orthodox seminaries and study day and night. What is the reason that compels them to learn Torah?

We find many reasons:

1) When he first begins to learn, the reason is that his father forces him into all the labor of engaging in Torah and Mitzvot [commandments]. If he disobeys him, he will punish him, so he is the obligator. Thus, at that time, he is not engaging in Torah and Mitzvot for the sake of the Creator, but for the sake of his father.

2) When he grows up and becomes accustomed to attending school, the teacher or the rabbi or the overseer forces him. If he disobeys them, they will punish him.

3) When he becomes a grownup, he begins to contemplate his future and sees that if he does not become a learned scholar, it will be difficult for him to find a good wife or obtain an influential position in society, and be given the respect that Torah scholars receive. Here, too, the reasons that compel him to engage in Torah and Mitzvot are only people like himself.

It therefore follows that he is not learning the Torah of the Creator but the Torah of the created beings. That is, it can be said about this that even if there weren’t this Torah that he is learning, the Torah of the Creator, he would still have to observe it because these elements would force him to observe or they would punish him.

However, from Lo Lishma [not for Her sake], we come to Lishma [for Her sake]. Therefore, if he is smart and contemplates what he is doing here in our world, he begins to believe that the capitol has a leader, and then he believes that the Torah that he is learning is the Torah of the Creator, and then he can observe “His desire is in the Torah [law] of the Lord,” meaning the Torah of the Creator and not the Torah of the created beings.

At that time, he observes the Torah as a Mitzva [commandment] and not as Torah. Mitzva means faith, and Torah is regarded as a gift. Mitzva that is faith is regarded as Tzedakah [charity/righteousness], as it is written, “And he believed in the Lord and He regarded it for him as righteousness.”

The reason that faith is called Tzedakah is that normally, we see that when a person does something that he does not enjoy doing, he cannot do it except for a reward such as respect or money.

If he does something for which he does not receive reward, it is called Tzedakah because he is not rewarded for it. Hence, since faith pertains specifically to a time of concealment, at which time he derives no pleasure from this action, for this reason, faith is called Tzedakah. This is not so with a gift, for then he enjoys the act itself, meaning he enjoys the gift he is receiving. If he does not enjoy the gift, it is not regarded as a gift.

Since the Torah is called “a gift,” as it is written, “And from Matanah [Hebrew: gift] to Nahliel,” we should know that precisely when he enjoys the Torah, the Torah is called “a gift.” If he has still not been rewarded with tasting a sweet flavor in the Torah, meaning that the verse, “nicer than gold and much fine gold, and sweeter than honey and the honeycomb” has not come true in him, it cannot be said that to him the Torah is a gift. Rather, when he engages in Torah, he awaits being paid for his labor in Torah. It follows that then the Torah is regarded as a Mitzva. In other words, if he engages in Torah not in order to receive reward, it is regarded for him as Tzedakah, meaning that he is learning only as a Mitzva, which is called “faith.”

We see that concerning giving a gift, for the joy to be complete from the perspective of both the giver and the receiver, this depends on two things: 1) The giver should appreciate the receiver, that he is worthy of such a great gift. If the receiver is an important person, he gives him an important, valuable gift. If he is not very important to him, he will not spend so much of his money to buy him a gift. 2) The receiver can be happy about the gift only to the extent of the need for it, regardless of the cost of the gift.

We see that with Bar Mitzvah boys [age thirteen], the custom is that everyone gives them gifts. But sometimes, we see that if they do not need this object very much, not only does it not please them, it even evokes unpleasantness in them to accept the gift. This is so only because he does not need the gift.

For example, if an uncle gives him a gold watch that is worth a hundred pounds, he will surely be happy with the watch, since it costs a lot of money and normally the gifts are worth five or ten or twenty pounds. Therefore, if he gives him a present that is worth a hundred pounds, he will certainly be very happy.

But then, another uncle comes and also gives him a watch that is worth a hundred pounds. Now he is not so happy, since what will he do with two watches? It is inappropriate to sell one of the watches because it is not nice to sell a gift that a friend gave him, since it is a reminder to always keep in mind that he has a friend, and he did not give it to him so he would sell it. Thus, he feels unpleasantness. However, it is still not so bad because he can wear one watch on his right hand and the other on his left.

However, if another uncle also gives him a watch, then he really feels annoyed because he does not know what to do with the third watch. Nevertheless, he finds a solution by wearing it on Shabbat [Sabbath].

But if a fourth uncle also gives him a watch then he really becomes confused and does not know what to do. After all, it is worth a hundred pounds and he could enjoy something that is worth a hundred pounds, but now he cannot.

Thus, he is so annoyed and does not know what to do that he becomes caught up in thoughts to the point that he forgets that he is sitting at a party with distinguished guests who came to honor him and partake in his joy. But he is no longer sitting with them but is tormented and afflicted, and all this is because he has no need for the gifts he has received.

We therefore see that it is impossible to be happy with a gift if he has no need for it, even if it is valuable.

Here we see that we have two things: 1) From the perspective of the giver, a precious gift to the synagogue, the gift is not worth a hundred pounds but much more because he knows the value of the audience, that they must be given an expensive gift. 2) Although in regard to the recipients of the gift, there is a need for a book of Torah, for we cannot say that there are enough books of Torah, for each book of Torah in the synagogue adds sanctity and instills Divine spirit, adding might and glory to the intention and protects from bad things and gives life and peace and wealth and honor.

“‘Fortune and wealth are in his home and his righteousness stands forever.’ Rav Huna and Rav Hasda, one said, ‘It is he who learns Torah and teaches it.’ The other said, ‘It is he who writes a Bible and lends it to others’” (Ketubot 50).

Here we see that we have arranged both things: the seminary, which is learning Torah and teaching it, and now also the admission of a book of Torah, called “writing a Bible and lending it to others.” However, he does not lend, but gives it to the residents of the neighborhood, so the words “Fortune and wealth are in his home and his righteousness stands forever” will certainly come true for him.

We should ask, 1) What is the added merit of “fortune and wealth” to “his righteousness stands forever,” since it would be enough for a person to be given fortune and wealth for his labor. Why does he need his righteousness, and what will he gain by his righteousness standing forever? 2) What is the dispute between Rav Huna and Rav Hasda?

It is known that the work is to achieve the completion of the goal for which man was created, which is called “to do good to His creations.” In other words, a person should receive all the sublime pleasures.

In order to be able to achieve this goal, there must first be the correction of creation, called Lishma [for Her sake]. This means that all the pleasures that one contemplates receiving are only because the Creator wants it, and this will correct the flaw of the bread of shame. Hence, precisely when a person corrects himself so his intention is only to bestow for the sake of the Creator, everything will come to the end of correction.

In order for one to achieve Lishma, which is not in order to receive reward, we were given the work of faith, for then there is the matter of choice. In other words, even though he does not see or feel any pleasure in the work, he still works because of a Mitzva.

Conversely, if he felt the flavor of Torah and Mitzvot, there would be no room for him to work without reward since no reward is greater than feeling a good taste and elation in his work.

Only when the basis of one’s work is faith is there choice, and then it can be said that he is working Lishma, meaning because of the commandment of the Creator. While his work is Lishma, the words of Rabbi Meir, that “he is rewarded with many things,” come true in him.

At that time, he must renew his work so it is in the manner of faith, which the Sulam [Ladder commentary on The Zohar] calls “middle line,” for only by this he will be saved from falling into self-pleasure due to the many pleasures he will be receiving by revealing the secrets of Torah with which he has been rewarded by learning Lishma.

It is known that faith is called Tzedakah [righteousness/charity], and the knowledge of Torah is called “wealth,” as our sages said, “There is none who is poor except in knowledge.” By this we will understand the words, “Fortune and wealth are in his home and his righteousness stands forever,” meaning that one who has been rewarded with fortune and wealth, which is the knowledge of Torah, in order for them to exist in him, he needs faith, which is called Tzedakah.

Hence, in order for his wisdom to exist he must always try to renew the faith, and for this he needs the blessing that his righteousness, meaning faith, will stand forever, that he will always have the faith so that the wealth will be maintained.

I will conclude my letter with what I said this morning to the students. It is written in the Megillah [Purim scroll/Book of Ester], “After these things, the king promoted Haman.” In the literal meaning, this is difficult to understand, since after the good deed that Mordechai did for the king, the king should have promoted Mordechai and not Haman.

We should interpret this in ethics: After a person does something through his engagement in Torah and Mitzvot [commandments], the Creator increases the evil in a person, which is called “Haman.” That is, the Creator shows the person the truth that the evil within him obstructs him from receiving all the spiritual pleasures.

If the person had gone in the good path, meaning if his intention were only to bestow contentment upon his Maker, he should have been worthy of all the sublime things. This is called “the way of Judaism.”

When one cannot see the true face of one’s evil, meaning the form of Haman, he cannot pray to the Creator to help him be saved from the bad.

Only when one sees the greatness of Haman, that he wants to kill and destroy all the Jews, etc., meaning that Haman wants to destroy everything that has any relation to Judaism, that he does not let him do anything in Kedusha [holiness], then he can make an honest prayer, and then the words “the Creator helps him” come true. Hence, then the words “fasting and crying out” become pertinent, when they are praying to the Creator to be saved from this evil Haman.

When the Creator helps him, the Creator asks Haman, “What should be done with the man whom the king wishes to honor?” At that time, Haman thinks, “Whom does the king wish to honor more than me?” meaning that all the bad extends from the will to receive (as it is written in the introduction to the Sulam [Ladder] commentary to The Zohar), which is the Haman in a person, who claims that the Creator’s wish is to do good to His creations, meaning that all the pleasures belong to the will to receive.

But the Creator said, “Do so to Mordechai the Jew.” If He asked the good inclination, called “Mordechai the Jew,” if he wanted anything, he would answer that all he wants is to bestow upon the Creator and he does not need anything. For this reason, He asked Haman, who wants to receive all the pleasures that exist in reality, and then the Creator said that all the pleasures should be given to Mordechai, meaning that the person will receive all the pleasures only in order to bestow contentment upon his Maker.

This, Baal HaSulam said, is “lights of Haman in vessels of Mordechai.” This means that all the pleasures should be received only with the intention for the sake of the Creator.

Reader: We'll continue to Rav’s lesson from the 18th of March, 2003.

M. Laitman: (22:46) This is an article that was written in Kfar Saba. What does it mean in Kfar Saba? It's interesting. Rabash had... now, too, there is a Kolel, a seminary in Kfar Saba, you know? I can't remember what street that's in. I was never there. I was never there. I was with Rabash about 13 years, together, and even several times I told him, it was raining or something when we went out for a walk each morning, or to the beach, or to the park. We would go to Ben Shemen Park, to Palmachim, to different places, parks, besides going to the north. But sometimes there would be nowhere to go. There was such rain that you wouldn't get out of the car. So I would tell him, “Let's go to this Kfar Saba, I was never there.” And he didn't even want to see that seminary. It's named after him. He has a Kolel in Kfar Saba, it's respected that a rabbi has that; and we were never there. He didn't even know who studied there, and those who studied there didn't have any connection with him. They just sat and studied Gemara, as usual, in every such seminary.

So this was written for that event. So, what is he saying? He says that anything we attain, we need a Kli for it, right? We now have five senses, and with the help of our five natural senses, if, God willing, a person has all the five senses, after them stands the will to receive. The will to receive perceives all through the five senses based on the desire to perceive. You know, sometimes "they have eyes and see not," meaning I don't hear, I don't see. If I'm tired, meaning, the will to receive doesn't want to work at all, it just wants rest, it wants detachment from the external world. So then I could see and hear everything and yet not feel it. It's as if it doesn't hit me, doesn't enter me. So everything depends on the will to receive.

These senses: sight, hearing, smell, touch, taste, they exist in everyone, even a dead person, but if there's no will to receive behind it, then it's truly dead, there's no one to perceive, no one to grasp. In other words, the main component is the will to receive. When the will to receive is developed, then accordingly it uses some sense, more or other, and that's already called expertise. For example, there's an expert who identifies, hears, sees in a special way. He uses a certain sense in a special way, but however it happens, everything depends on this desire. Naturally, we perceive through the five senses according to the development of the will to receive all kinds of things that we can feel, and that's called being alive. When we can no longer perceive, it means we're dead.

M. Laitman: (26:59) How to develop a desire to receive probably for other things? So you're told through these senses, you can't perceive more. That's how they're built. Each and every sense has a certain range. You can add some tools, so then you'll catch more waves, let's say: infra, ultra, but your bandwidth of perception can get broader. You can perceive within the will to receive directly, without these senses: sight, hearing, smell, taste, and touch. Directly into the will to receive is a specific, special method. We don't have a way to just do it just like that. We're not built this way. We're only built to perceive through the body. But if not through the body, the will to receive grasps wondrous pleasures, unbounded, as they're called. But the problem is that we don't have these pleasures to begin with. We don't have records for them, Reshimot. We don't feel them so as to teach ourselves, let's say, to learn how to want them. And if we don't want them, then we don't perceive them.

I always give the example of Krupnik's cat. We wrote down the melodies of Baal HaSulam, what we call “Melodies of the Upper World,” and the cat next to us would be asleep. As many hours as we would process those notes, he would just be asleep. We would cry and get excited and, you know, it's the “Melodies of the Upper World,” it's really influential, it's powerful. And a cat next to us asleep doesn't feel anything. But he doesn't sense any noise? He senses. Sometimes he would kind of hit the piano and, you know, when he hit the piano, the cat would be like moving his ears like it's bothering him a little bit. But he wouldn't get emotional. Now, this is a very important matter. Pay attention. Meaning, he doesn't feel. He hears but he doesn't feel. Meaning, the lack of development of just that sense of hearing, look how incapable it renders this cat.

Now, how do we now not even hear? Something that's going on here in spirituality doesn't enter us. It doesn't enter our will to receive. It's not perceived. Right now I'm in spirituality, in Ein Sof, I just don't perceive. I don't catch it. Just like with a cat, I lack sensation, inspiration, impression of what's happening. So the same as with the cat.

M. Laitman: (31:10) The problem is how to develop it. Meaning that the deficiency has to come first, otherwise, we won't feel anything. Developing the deficiency to perceive without the senses is possible only by acquiring a special vessel called “faith.” Meaning, the sense works only on the condition that it has equivalence of form with what's coming to it, to be in order to bestow. Meaning, I will never feel what's outside of me unless I first equip myself with faith, with intention, with the quality of bestowal.

That's the whole difficulty understanding the holiday of Purim, how the light of Mordechai can take place in the vessels of Haman. This is what he says is the difference between gifts and buying and obtaining, that a gift doesn't require prior vessels. However, that's not how we achieve the goal.

Any questions? There's a lot of discernments here: of Mitzva, gift, charity.

Question (Petah Tikva Center): (34:02) What does it mean to desire faith?

M. Laitman: I'll tell you, when we come to study, to the wisdom of Kabbalah in general, we are brought to that because we're somewhat, somehow ready for it. We've already been through some part of the path unconsciously in previous life cycles, so that path probably prepared ourselves for a new stage now. And only now we're beginning to recognize that we are in some acquisition of a new method, something that going forward we might do consciously with knowing our state. But still, when we come to the study of Kabbalah, we still have a lot to grow, just as we grew in opening the senses, developing the will to receive, the will to enjoy, until we came to this study. Now, after the study, we have to continue on the path. We have to also recognize, in what way do we perceive the world? Why do we perceive this way? Meaning, we still have to continue developing with our five senses before we come to that sixth sense. And that whole stage is called “recognition of evil.” But in that recognition of evil, there are many stages, that I finally begin to better recognize how do I feel the world, why do I feel it in such a way, that I feel it only because I perceive it for my own good, always in my egoistic calculation, and so forth, until I carefully process the will to receive that belongs to corporeality. That's in the first part, first phase of our path, and this takes a long time.

And then begins the second part of the path, under concealment of the time of preparation, where a person somehow begins to be worried that he doesn't have faith. Before that, he doesn't think about it. He reads, he hears, but these things are very abstract, very far from him. He reads that, yes, it should be so, but fine. The desire still doesn't feel that this needs to be.

M. Laitman: (37:55) And only after the sense has completely developed, the desire to perceive through the five senses that is - and there he feels that he is limited, and that he as if is under such quarantine in those five senses, and he can't come out, meaning he already begins to feel some pressure of the surrounding light, and some attraction to the upper light - and this now begins to bring him to a state where he certainly thinks that probably acquiring the power of faith is a good thing. The feeling of distress, of restriction, of the kind of quarantine or prison, that opens up a new desire in him. He begins to yearn, to feel, what does it mean, faith, with no connection to this world, to be detached from all those calculations. It doesn't mean…No connection to this world doesn't mean I don't have this world anymore, but just to be detached from that calculation, at last. This forms within the person from within, and that requires a long time and all kinds of discernment and labor, and it takes time. What does it mean that it takes time? There are so many things within the person that have to, how to say, ripen, and that whatever happens, Baal HaSulam writes, you need habit, that bit by bit a person begins to feel it. You can't absorb these things at once. It still goes through our matter, when a person begins to be sensitive inside the will to receive to feel the necessity of the will to bestow.

There aren't so many words here. The problem on the way of concealment is that we have no way to advance this process, the time of preparation. We have no way to shorten it in an inspected way, in a controlled way, where we know exactly what we do, and we work clearly doing this or that, and by that we advance in such and such stages. That's not possible. We don't know what happens. Therefore, it says, "Whatever your ability allows you, you shall do." And it's certainly impossible to see, because these things that we are now going through, they're not little, lowly, contemptible things, and then later we go into great things. We're going to work with the same vessels later, except what we're now doing with respect to the end of correction, you'll be working with the vessels that you now open up. And therefore, don't disregard them, those stages we go through.

M. Laitman: (42:52) And it seems to us that another month or two months or a year has passed and nothing happens. But this requires time, it takes time. All of a sudden, there are stages where you advance very fast, and there's other stages where nothing seems to happen. We cannot measure correctly where is the true progress. Maybe there is very big progress and fast, but in a depth that we don't feel. Such discernments that are just far for us to discern anything, but maybe now I'm going through thousands and thousands of discernments every day, and I don't feel it. And then there are discernments that I somewhat feel, and through the day I go through two or three discernments like that, or in a month, and I already think I'm changing and advancing. So, you understand, don't trust your senses. We have no measurement here.

And he also says this in the article. Why does it happen? Because you can't give the will to receive any reward. You can't show it that in this way it gains more, and in another way it gains less. Because then you're already tying yourself with some phenomena that happen in the will to receive, and not those that belong to the vessel of faith.

Question (Petah Tikva Center): (44:51) What is this preliminary stage which is bestowing in order to bestow?

M. Laitman: Bestowing in order to bestow, the preceding stage, it precedes reception in order to bestow.

Student: But in vessels of bestowal, we bestow? I don't understand.

M. Laitman: So your question is as follows: I have this sense, I want to enjoy, yes? I can enjoy through the five senses that I have in my body, meaning my body is built in such a way as to enjoy through hearing, sights, smelling things, tasting things and touching. Touching, that's the whole body, right? There's a sense that can perceive a very broad range, and some less, deeper and less deep. There's pleasure with no distinction, meaning pleasure coming through one sense can be greater than pleasure coming through a different sense, right? And it also depends on the difference between man and beast, and between the animals and beasts and birds and fish. Each and every species, each and every kind has a different combination of senses, and each sense is developed to a different degree. Yes? For example, sight, that's the sense that perceives the most, the greatest range. But the pleasures of flavors, yes, they're much greater, naturally. And the pleasure from touch is even more natural, let's say, yes? Sex, for example, that's through the sense of touch, through contact, touch, meaning these senses are a very artificial thing, and in that way we decipher what is called light, what is called pleasure, yes? It's as though there is a light, yes, which comes to us, and through something called the senses, yes, it becomes pleasure within our will to receive.

In the will to receive itself, there it no longer matters through which sense I receive. I can have no senses, I can just insert some electrodes into my brain and start enjoying things as if I'm seeing, feeling, eating, breathing, whatever it may be, depending on what area of the brain I'm manipulating. Meaning, it's mostly about what enters the will to receive, which stands behind this whole system. The will to receive isn't in the body, it is already spiritual, yes? It just has this connection to the body. Now, the will to receive, nothing else exists. Never mind the body. Let's say that we can influence, that we can bestow pleasure upon the will to receive without all these senses, without all these passageways, without the nervous system, where you have all sorts of chemical processes occurring, electrical.

M. Laitman: (49:33) The will to receive can enjoy receiving, enjoying, and the will to receive can enjoy… Just describe to me now how exactly you understand this. It's the same way we say one who gives, what kind of pleasure is there in the will to receive from one giving? Can you explain to me? First of all, it's not right what you're saying. You're saying it's as if nothing entered into him. If nothing went into it, then the will to receive feels nothing. Meaning, what kind of pleasure is it that the will to receive enjoys when giving? It enjoys it, it receives pleasure, yes, but from giving. What does giving mean to it?

Student: We learn that from inverting the intention, as if, from enjoying that fact the Creator enjoys. I don't know.

M. Laitman: How to tie the intention to bestow to the will to receive, right? Meaning, I need to connect myself with someone else foreign, a stranger. For us this doesn't exist at all, we don't understand what that is. Meaning, I need to connect my will to receive to the will to receive of someone else, which may be a friend, it could be the group, it may be the Creator. The Creator for me is then also more will to receive, yes? If I'm concerned about Him feeling good, right? It's a sign that He has a will to receive, or so I imagine to myself, and I make sure that that will to receive receives pleasure, right? That's the only way I understand it, yes, that He will be delighted, enjoy it, yes? So I connect to my will to receive some kind of external lack, and I live within that external lack, it becomes important to me. I seemingly disconnect from myself such that I only care about what's in there, yes?

Again, the same example of a mother with a baby, yes? All her attention is directed towards him, towards the baby, what he needs, and that's it. That's what she works for. She doesn't care about herself at all, only for him, right?

Now, what are you asking? What does it mean to bestow in order to bestow? Bestowing in order to bestow means that I do everything that he wants, and the pleasures that I feel, I feel the pleasures in him. I give, give, give, give, and my pleasure is in him. Receiving in order to bestow, means that I discover that the pleasure I can give to him, I can only give to the extent that I feel the pleasure, that I enjoy it, and only then does he enjoy it. It's a doubled measure of connection. Bestowing in order to bestow, I don't feel any pleasures going through me there. I'm entirely in him, I'm working on his lack all the time, and that for me is pleasure, what's felt there, only there. Now, in the will to receive in order to bestow, I have to feel the pleasure, and to that extent I feel that he is enjoying it. Our pleasures are working together, our lacks are working together as a vessel, as a single lack.

M. Laitman: (54:02) That's why in the wisdom of Kabbalah we say that I work with bestowal in order to bestow in coarseness levels root, one and two, and reception in order to bestow, that's three and four, meaning, coarseness levels three and four, which is to say vessels of reception. There I work with reception in order to bestow. And in the vessels of bestowal, vessels which aren't great in terms of coarseness, there I work in bestowal in order to bestow. There are also vessels of reception, coarseness levels of root, one and two, but in them I don't feel pleasure in bestowing to him. Meaning, I feel pleasure when bestowing upon him, but this pleasure doesn't depend on my bestowal towards him. It's like the mother giving to the baby. She doesn't have to feel the pleasure, and that's why she takes care of the baby. She only has to feel if he is enjoying it, if he is delighted.

Whereas receiving in order to bestow, there I must feel the pleasure, my pleasure, and my feeling that he is delighted depends on my feeling of the pleasure. Meaning, I join the two desires of reception together, mine and his. One depends on the other, and this gives a person an unlimited vessel in terms of reception. In reception in order to bestow, the vessel of reception is unlimited. Bestowal in order to bestow, that's simple. Just bestow. There's no limitation, true, but no vessels are revealed, no lacks. My vessel, my will, does not participate in this. Meaning, it participates only in the sense that I'm concerned about him, I take care of him. Then to the extent that he has coarseness, to the extent that I discover that he is the object of my bestowal, that's what my degree of Bina depends on. It'll be Bina on a higher degree or less.

She doesn't receive. The mother, she doesn't think about herself. If she doesn't think about herself, about reception, it means she's not receiving. As we say about a person, the Rav, Rabash, says about a person who doesn't eat, he doesn't drink, he doesn't sleep, he's completely, he's only within his wisdom. So what? Is there such a creature which is born of a woman which cannot eat, not drink, not sleep, nothing? No, but we don't take into account that this for him is trivial, right? It's only there for subsistence. Bina acts in that way. It's not concerned, it's not related... He doesn't consider it receptionable, let's say, because it's not part of his concerns. It's not the lacks. Necessity is not to be, not to be praised nor denounced.

Question (Petah Tikva Center): (57:42) How is it possible to reach in order to bestow?

M. Laitman: I don't understand what you're saying. How, on the path to bestowing in order to bestow, not to go into abstaining from things, becoming like a monk? I'll tell you, we won't go into that, we won't become confused with becoming like a monk with fasts and all sorts of, I don't know, diets which people think relates to Kabbalah, or wearing only white. You know, I had this student who only wore this white garb. I don't know where he found it, but I remember it was entirely white and I thought, oh, what's going to happen? Winter came and he got this white coat. Nice.

So, all sorts of things, you know, people think about the wisdom of Kabbalah that it has to do with all sorts of external things. But now, having talked about it, it's clear to us that it's not our sense, not all these reactions of electricity and chemistry and processes occurring with the membranes, with all the substances we have in our brains, potentials and all. What stands behind all of it is the desire, which we don't even know what that is. It's a spiritual entity, spiritual thing. And there is some transition—we will learn about it, maybe at some point we will have the words—between our feelings, not feeling, between all these chemical processes, electrochemical, between that and the desire, and how the desire feels. It's called… What connection we have between the soul and the will, the body? But we're talking about more and more, we feel how abstract it is, completely unrelated to the body. And you're asking how, on the way to attain faith, bestowing in order to bestow, thinking about someone who is other, and all that, not to go into being like a monk, abstaining from things, making sure not to eat much and not to drink too much. And it has nothing to do with it. Eat double, sleep double, drink double; it has nothing to do with the acquisition of the intention of bestowal in order to bestow. How does it relate at all? There are people who by nature need to eat. And by the way, Kabbalists are much more, they consume a lot more. There are people who by nature need to eat a lot more than others who need less. So, does it mean that the one who eats less is more righteous? I'm asking you. Why? Well, so, by what do you measure one's righteousness? According to how little he consumes? A person starts a diet, right? Or the doctors tell him to do it, or he thinks it's good for some reason. Do his qualities become better? What's the connection? So, I don't understand. This is a very common misconception. All these holistic methods and all these things where people think that there are external actions of the body which can refine the body, which can make the body more righteous, more pure, which can kill the will to receive, which can somehow make it more, more in whatever sense. There's no such thing. In our times, it doesn't exist at all. It was possible only back when people lived in a barrel, thousands of years ago, when the will to receive was only on the degrees of bare necessity. Then people didn't know what else to do.

M. Laitman: (01:02:42) Go ask some Chinese villager, go to a village in China. Today also, there's a lot of the bourgeoisie there, but let's say 50, 100 years ago, ask him, what do you want? And he will say, “I want?” I can't imagine to myself that one could want more than a cup of rice per day. If I have a cup of rice per day, I'm alive. If not, I'm dead. And more than that, I don't know, I don't know what that is.

It's like a beast. Tell me. You look at a beast, let's say. You see how it eats how much it needs; it drinks how much it needs; everything according to need, right? We discover in beasts, in animals, suddenly a trend towards becoming very fat? Why not? Give them as much food as you want. Why not? Or the opposite, will they suddenly start dieting? The body works in a simple way, according to its plan, and never has these things. These exist only in people, because we are beyond this beastliness, so we have those kinds of troubles. The body, the beast itself, acts according to… well, what do I want to say? No external actions are... I mean, you could, by this, benefit or harm the body, but the will to receive through such actions in the will to receive on the beastly degree and by habit, you can, if you can call it corrections, let's say it will be corrections on the beastly level. Now, I accustomed myself not to use sugar, because I can't, because I'm diabetic. So, I accustomed myself to the point where I stopped even sensing sweetness. I eat something sweet, for me already it feels bad, it becomes bad. Habit becomes second nature. But how do I become more righteous by that? Tell me.

Student: There's, there's a process of restriction here, but so what's, what's restricted?

M. Laitman: But by this, I did not stop enjoying. Now, according to my current habits, I don't eat sweet. I don't feel now that I'm depriving myself of anything, even. Even more, now that I'm no longer eating sweets, and I know that by this, I'm no longer harming myself, then I feel that I'm profiting, that I'm receiving more. And all the work here is to prove to the body psychologically that if I don't eat this cracker, there's refined white flour here. There's, you know, you have a lot of carbs in this, which turn into sugar. So, the wise men say, so now I'm not eating that. Oh, I feel myself to be... Oh, good. So it's the opposite. The will to receive enjoys it more. Meaning, if a person decides without correction, without the correction of in order to bestow, well, every decision he makes is certainly to profit the will to receive. It doesn't mean that this is not, it's not the path. No limitation, no direct limitation of the will to receive can ever be good for the actual correction of the desire, because you have to, if you limit it, explain to it that it profits more by that. So ultimately, you're receiving more.

M. Laitman: (01:07:26) So, what correction is this? If I now explain to myself that it's worthwhile to engage in the wisdom of Kabbalah because by that I will become healthier, I will know the future, I will alter my fate, I will find the taste of life, flavor in life, I will have everything that's good, does it mean that I'm going to lose out, or profit? You tell me. The profit. So what problem is there here for the will to receive? Now, I need only convince it through public opinion. Maybe look for proof in articles and so on. Maybe impressions from people who have already attained it. And they say, ah, guys, listen, that world over there is... and I'll run towards it like a thief running before the crowd, ahead of the crowd and shouting, “Catch the thief!” Therefore, it's no kind of correction. In this way, we advance towards the correction of the will to receive, and the correction happens to us by itself, without our intervention, through the reforming light. I advance with the will to receive, so to speak, and I draw the light which changes me into the opposite. And that's why this method is the only one that can turn a person into the opposite of what he was before, because it draws the reforming light, which turns the first discernment of the four phases of direct light to the second phase, which is opposite to phase one. It's only the light who does that. I don't know how to do anything here. I only need to cause the light to come to me. That's it. And you're asking, but by what direct action can I change myself? A diet to diminish the will to receive? No, by that I only enlarge it, because if I ever go to do anything, it's an indication that I will be profiting more than before. So, not a diet. What else? What exercises? Tell me to dress differently? What to do differently? I have, ultimately, of all these methods and options that I have before me, there is only one thing: to draw upon myself the surrounding light. No more.

Question (Petah Tikva Center): (01:10:31) What's the restriction they have to do on themselves?

M. Laitman: The restriction we need to do on ourselves? We're not capable of doing a restriction. What restriction? If I shut my mouth, then it means that I'm giving a compensation from my will to receive in another way, and more than I had before. Otherwise, how can I shut my mouth? Where do I have the fuel for it? Because to begin with, I was created and born in this world where I decide everything according to my desire to receive. And my calculations are in the desire to receive, from the smallest to the greatest. So, if I decided about something new compared to what was before, then it's a sign that in this new thing I see something greater, a better compensation, a better filling than before. It could be something small or less, like this cracker. I want to eat it, but I don't eat it. Why? By not eating it, I receive a greater filling than if I eat it, because I convince myself that it's poison for me. Why do they put them here for me? I don't know. I don't eat. But they put it probably so I'll have a little bit more pleasure from not eating.

Question (Petah Tikva Center): (01:12:02) So what's the condition to come out of this state? What is the condition to exit the state you described?

M. Laitman: From the desire to receive? We have no condition of exiting the desire to receive other than to extend upon ourselves as much as we're capable, as much as we will succeed, more of the reforming light. And this light gradually brings us what we call grace of holiness, where I certainly suddenly begin to want not to depend on the desire to receive, if it was possible to be free that way. And also this desire is free. The desire to receive that appears to me as bad, as evil, that's called the recognition of evil; that I want to exit this evil. But that is already a calculation in which spirituality is more attractive. Yes, where I start the calculation of I'm lovesick, that I want Him, and I love Him. In loving Him, I already have two things: I love Him because it's good for me with Him, and also in here in the beginning, I have, I love Him because there's something in Him that I love. And here begins that point of, of grace, this quality of to bestow. I begin to love it. That begins to be depicted in us; such a thing is born in us that belongs to spirituality. Nevertheless, it's called a miracle, because it doesn't depend on us. And we cannot cause this to be in us directly, only indirectly. We yearn for spirituality to receive it, and eventually it operates upon us by reforming us to the good. It operates in a way that we want this quality. Not the spirituality, not to enjoy from it, but it itself. That's why this method is the only method. All the rest of the methods, if we were to check them, we would eventually see, discover that they all work upon a corporeal reward, meaning, the reward within the desire to receive. Here, too, we yearn for a benefit in the desire to receive, but from here to there, we have this upper light that changes us. Otherwise, we would long to reveal that world, just like that, in order to receive. What's bad? And that's what we tell ourselves. And that's also how we should tell others when you go to lectures. You must say, guys, what? This life is garbage. The life in the upper world is much better. Let's go to it. Let's get rid of all of this. Let's control our fate. We'll have fun, as they say. We'll have eternal life, a feeling of wholeness. What am I talking about all the time? Otherwise, if I'm just a desire to receive, what else do I have to draw myself there for? Only through such temptations. But between myself and this, if we work with these temptations, within this method, we draw the upper light, and it operates. If there was no reforming light in all this, then all the study and all these things are not worth anything. That's why I write in the “Introduction of the Study of Ten Sefirot” that it's worthwhile to study the books of Kabbalah, because the light is greater there. That from the study, we need to yearn to reach the root, to know what we're learning, to connect with this action. Because in this, it's like in order to receive, but we invite this light that changes us.

Question (Petah Tikva Center): (01:16:30) But why do we draw the light, because from the actions that won't come out of the will to receive?

M. Laitman: Why specifically through actions we draw the upper light that reforms? Because no, a person is not capable of exiting the boundaries of the desire to receive. He's not capable, he operates from within the will to receive. That is clear. Let's not delude ourselves. But there's a condition where, even though I'm in the desire to receive, I draw light, and that's called surrounding light. I don't draw it by my desire and my screen, but only through the desire, only by the desire. And this light cannot enter me, but it is in me, and it refines my vessels. Now, this desire must be very special. Specifically, this light, its source, to long for it, to Him, meaning when I study this book called the Kabbalah book that was written from the source of that light, so I awaken that light upon me. But that's not enough. Anyone can open the book and read, and we, as he says, we saw how many of those who studied and didn't get anything from it. Meaning, the book is a book, you can buy it in the store, it's free for anyone to do so. The language, everyone knows how to read. You can also learn it, it's not too hard. So why doesn't everyone reach there? Because it depends on the direction that we aim our hearts towards. Our heart, meaning our desire. So our desire will nevertheless be aimed to perceive, to absorb that light specifically, in order to receive, so it will be good for me. Not in order to bestow; that I'm not capable. But I want to connect to the source of this light, from this light. I'm willing to give up for this all my life. Meaning, give up all the rest of the pleasures. So I organize a group around me, which tells me that to come to the things that we're reading here is the most important thing in life, and it's the greatest benefit, greatest reward. It's the best lottery earning possible, the greatest success. If the society tells me this, and I constantly aim myself to that, this light illuminates upon me and corrects me with greater force. That's it. That's called, “I am lovesick, until it doesn't let me sleep.”

And the person is not demanded anything else. Because if he's desire to receive, is he capable of doing it the other way? But when his whole desire to receive will be aimed only for one thing, this is the only thing he'd want, that we're capable. That's what we have to come to. No more. So my desire won't get dispersed, not to sex, and not to food, and not to money, and not to honor, and not to knowledge. Knowledge is a problem, when you start to study the wisdom of Kabbalah just to know. Not to attain it in order to receive but just to know alone. Not to disperse in all the rest of the desires but rather only this. If I aim my desire to receive, I have nothing more to do with the desire. Desire remains desire, pleasure remains pleasure. Only, I replaced all the clothings of this world with the pleasure that I depicted myself that is there. We don't need anything more than that. We're not capable, and it's not demanded of us.

M. Laitman: (01:21:12) And this light itself works on a person entering into our desire to receive a certain, like a little filth, like grace of holiness. And a certain preparation begins to be like a split within the desire to receive, where it wants to exit, doesn't want to exit, knows about it, or doesn't. But after that, a miracle happens: the miracle of the exodus from Egypt, an inversion, receiving a different nature. This does not depend on us, it's not demanded of us. We must come to bring ourselves to a state in which we're ready in the middle of the night to run away from Egypt. That's everything. Meaning, the work is purely in the desire to receive. Don't imagine, I mean bestowal in order to bestow, that we are learning theoretically about it. What is that world? Now we see how all these actions with diets, with limitations, with external limiting are actually harmful to a Kabbalist. Because he can delude himself as if his desire to receive is all aimed to spirituality. And it's not that his desire to receive isn't aimed. But he took his desire in seeing, in hearing, he shut his eyes, he shut his ears, and doesn't smell, and does nothing, and just thinks about spirituality. So is he a righteous by that? He didn't correct the desire. He kind of cut off from his desire. I have this big desire, I cut off of it everything, besides a very small part, that I eat a little, drink a little, and things like that. And then I yearn for spirituality. And the rest of the desire, I didn't correct it so that I will yearn with it to spirituality. I simply cut it off and threw it away from myself. And I feel that I'm righteous in this? Meaning, what does he write? I am like lovesick. Meaning, my death would be preferred than my life already. It's like with the beloved, where he writes there in the letters, in page 70. Meaning, I don't want anything, I just want it. I just want her. Meaning, is this considered that I cut from all my desire everything and only with a very small part I want her? I didn't use the only thing I have in order to acquire the upper world - desire, I'm not using it. That's why all these limitations with diets, and not breathing, and all these techniques of, I don't know what they're called there.

Student: To live in modesty.

M. Laitman: Yes, modesty in parenthesis, life. All those things are just harmful. They're good for the general folk. For the general folk, they're good. They're not going to acquire the upper world. The more humble you are, the better. And let that be for them as a symbol, because they're following external things. And for us, these external things are harmful, are truly harmful. Our correction must be internal only. Take a person who begins to study Kabbalah, he doesn't start to want to eat less and sleep less; nothing. On the contrary, all his inclinations, desires, even grow. Take a person who doesn't study Kabbalah, not in advance of the spirituality, but rather the regular Torah, it's the opposite, usually the opposite. The desires gradually are lost.

Question (Petah Tikva Center): (01:25:41) But still, there's a world, there's our bodies, so sometimes also we...

M. Laitman: What you're saying is, what happens with us is when I'm here, and I begin to feel from the society and the books that this is an important thing, I get drawn after it. The society seemingly obligates. What does it mean, obligates? It gives me different values, so I simply... I have no time left, not for food, not for sleep, not for all kinds of other pleasures. Is that not considered that I'm limiting myself, or not limiting myself? I'm limiting myself. I don't have any forces or anything left for me. But it's not that I'm working on a method that I'm preventing from myself something. That is not where my intentions are, that I didn't suffice. Too bad that I'm not making it already.

You're actually asking, how will the public come to a correction if we see the extent in which to reach corrections we need a lot of labor, and exertion, and time, to truly invest in such a way that your entire life is just for that? Is it really altogether such a thing for all the collective, all of Israel, or for the whole world as we learn, where it also has to spread to the whole world, this thing which is the attainment of the Creator, to all the created beings? It is ready in advance now? We need to say it this way. There are all kinds of souls. There are souls that will work really hard like us. And there are those who will enjoy the fruit of those souls. Tell me please, let's say you have a shirt. You're using optics, you're using your glasses, a computer, all kinds of things. Someone developed this. Someone toiled, and made studies, and research, and whatnot. Some little component to the computer, how much wisdom, and planning, and everything. And you're just there using it in order to send a letter to your grandma by email. Yes? And people with great minds thought about this. They didn't sleep nights. Right? So we can see that there's a layer of people in this world who engage in pure science and all kinds of techniques. And when it descends, it descends, and the general folk, the 99% from all the population of the world already uses their fruits. That's how it is with the attainment of the Creator in the wisdom of Kabbalah. There are souls that work in attainment, in nearing, in developing the method in preparation for everyone. And there are those who will come, and certainly to a lesser extent, they'll use it, and it'll be ready for them. And they're also 99% of the population, just like we see in this world with science and technology, etc. They invented some medicine, yes? They worked there in some little laboratory of ten people, let's say? And afterward, it reaches the whole world. That's it. And the whole world enjoys. Meaning, we are all built according to the souls. Our souls are like a pyramid, yes? There are parts that are seemingly more important or advanced, and there are those that are less, and there's even less. It's all one body. And no part is redundant, of course. And every part is important. But there are those who have a different role, higher up, seemingly more advanced than others. It's this against that.

M. Laitman: (01:30:33) You know, who knows what's better to be? If you ask me, sometimes I want to be some primitive person in the jungle, where someone gets some small animal, hunts it, eats it, thank God, that's it. Some ship for the white people came, oh, well, we have food for a month, and that's it. What else do we need? On the other hand, is that an existence, is that a life? There’re different ways. A person should not think about this, because our Kli is built in such a way that if you reach the goal and fill your vessel, you don't feel any lower feeling towards others. On the contrary, you discover your uniqueness, and the extent in which you are special for the connection to the root, because to connect to that place, to the root, to the greater, only you can. And then you have the feeling of uniqueness, of eternality, and really, as much as you… it is just you. As much as you - it doesn't matter on what level seemingly your soul is in the collective of souls - and then it becomes like the light of Ein Sof, in a circle, where all together, all the differences disappear. But now, of course, what? Can I do something without Baal HaSulam, Rabbi Shimon, the ARI, without all those great ones? And who am I? What am I? If I take some small child, a student, he can do something without me? Also, I'm like that towards the great ones.

Question (Petah Tikva Center): (01:32:37) You're saying that the broad public will use what we're doing. What exactly will they use?

M. Laitman: We prepare ourselves to be the public servants. That's one thing. And it's a must to have, because the spiritual law is like that: if I don't give, I can't receive. If I don't pass along what is in me, no addition enters me. How do lights enter the vessels? You see, the light of Nefesh enters in the Kli of Keter. You want a little more? Please, make another Kli, Hochma, and then the light of Nefesh will descend to the Kli of Hochma, and the light of Ruach will enter the vessel of Keter. You need to constantly be in this state of being a transitional, where it will go through me onwards, or to dissemination, or to go back to the Creator, it's the same thing, or to the friends, the group. You must work constantly on what's outside of you. So by this, we're preparing the infrastructure for the whole world, and by that, you're building yourself as well, where you can't have this without that. How do we work with the Creator? Until I find a deficiency in Him, and my deficiency will be to fill His deficiency, then I receive pleasure in order to fill Him with that pleasure that I feel that is the pleasure. If I don't work in such a way where I'm filling Him, then it's outside of me. Then nothing enters me besides these beastly pleasures, which I'm allowed to receive in this world without a screen, without the intention in order to bestow. Meaning, dissemination and extending it onwards is the law, the spiritual law, basically. You'll never receive more than you can receive in this world if it won't be in order to bestow. Therefore, by us disseminating, we're actually growing. And besides that, by there being many other things, then by doing so, then you're in the system of the created being. If I'm going to explain to humanity who the Creator is, yes, I am His disseminator. I'm not just disseminating the wisdom of Kabbalah, I am the Creator's distributor, I work for Him in presenting Him to the whole world. So, I'm no longer working, He's there and I'm here. It's like I'm besides Him towards the whole world. Those are already completely different relations. Therefore, our work in this is the most beneficial there is. And it may take a generation or two before it actually brings forth fruit, but we are the first generation engaged in this. And you see, well, it's still the beginning, so we don't see it, but we will see how from above we're obligated to work. So now, they're obligating by giving us some desire, they're kind of arranging the world a little bit around us so that the whole world feels pathless and not being able to attribute anything to anything. And the ideology and what the world was created for, meaning the world begins to recognize that it has nothing else to exist there for. No goal, no nothing. So, they will seemingly have a vessel preceding our filling. Before we come to them, they will already want to receive it. And then, let's say, half a word, and then that's what we're waiting for, that they will say, and it will be so. On one hand, it's not worthwhile for us to do so, because by that, we're actually behind on our work. But for the time being, the world is much more advanced in feeling the deficiency for the goal, where we can come to him and supply this. That's it.

Question (Petah Tikva Center): (01:38:08) We say that corporeality is the will to receive. So you mean to receive, right? If I want a bigger house, or a bigger car, or a nicer suit, everything nicer. But it's all corporeal. But I want spirituality. The previous generations, there were great righteous people, that they lived in a room and a half.

M. Laitman: I don't understand you. You're saying, I want more in my world, more of a home, more food, more clothes, more of a car, all kinds of things, more. Yes, a greater desire to receive. But there's people who are sufficed with what they have and want spirituality more. What do you need spirituality for? Meaning, you think that, why do I have these desires? It would be better if I had desires for something greater. I like to play football. For me, that's all the pleasure. I live from one weekend to the other on this. Every weekend, it's football. On the other hand, I have a desire to be a professor, a respectable professor. They look at him and say, “Oh, this is a professor, so and so.” Also about the football player, they say, probably more than a professor, let's say. Let's say, yes. So, what are you choosing? You're choosing a greater pleasure. What's your problem? So what do you have to be sorry about? That you don't have the desire to be a professor, but rather just play backgammon, yes? So, there's no sorrow in this. You can now go and enter between the groups, little places, little societies, go to the Open University, and all kinds of things, yes? And to be equipped there with a desire to be a professor. And then it will be so much so that you'll throw your backgammon, and your football, and everything, you'll sit on those books and try to become a professor. What are they saying? Let's say, I want to lose weight. They're saying, buddy, you can't do this on your own. The food, the pleasures, all those things, you can't abstain from this. It's a waste of time. And your strength is very small relative to these pleasures that are coming your way. If you were living in a village where, besides what you have there: a little milk, you have meat, bread, you have nothing else besides that, like little things, not from some industry, so that's okay. But if you're living in the cities, you have nothing to do; you have to have a society. So thank God we have a society. What is it called? Let's say Weight Watchers, yes? It's a big company, an organization. I go, I pay money, look what, stupidity, yes? I go and pay money to hear their lectures about how bad it is to be fat, it brings diseases and all kinds of things. I arrange an environment around me, a society.

I know how it works with me. There's this kind of trouble at home. We connect to one another during the day. We did this before also, before we did this trip. They connect to each other and share how I managed to just eat a piece of a tomato, really zero calories, and it works on a person. So, it's not against the desire to receive, we're saying, but rather it's simply in finding a greater pleasure in everyone.

M. Laitman: (01:42:24) So what's your problem to be a righteous now? You say, I want to be a righteous, oh, there's people sitting, studying all the time, they're righteous. I don't understand. When you look at them, what's good about this? Tell me. What do you discover in this that it's good? Is he skinnier, is he healthier? They talk about him. Later they'll do a funeral that is, whoa, you have to work all your life really hard in order to get such a funeral. Tell me, what are you looking at the righteous and you're wanting to be in his place? To eat, he barely eats. Sleep, he barely sleeps. What a home he has, nothing. So what are you wanting there? What will it do for you that it'll be good to be in his place? Tell me. So, let's do it this way. What does this righteous do? He simply sits and constantly studies, yes? So, thank God, you have such an opportunity. Bring me your apartment, I'll give you a room and a half that he has. Bring me all your clothes, you get the robe and what he has there, and I'll arrange for you a place for you to sit in some corner there. Be like him, what's the problem? I'm asking. So what's the problem? In a few minutes, we can arrange the same conditions.

Student: But I will not advance.

M. Laitman: What do you mean, you won't advance? You're looking at me, you're trying to be like him. Look at yourself on the side. You're not eating, you're not drinking, you're sitting in the corner, studying Torah. We'll do it for you, why not? What's the problem? What else will you be missing? What? For them to talk about you that you're righteous? We'll talk. We'll do some public relations for you. Wherever we go, they'll say about you that you're righteous. They'll say that you're a Kabbalist. Say, this is a serious thing I'm asking. It's not just like that. Well? What else is there in this that you say “righteous?”

Question (Petah Tikva Center): (01:44:32) It's not a matter of being righteous. You reach all kinds of states.

M. Laitman: I will tell you why. It could be that this person is surely in such qualities that he doesn't want anything from it, but he has reached, in his internal correction, to only want to be adhered to his books, to...

Student: He enjoys it.

M. Laitman: So he enjoys it, and you enjoy yours. What's the problem? There’re people here that don't drink and engage, let's say, only in politics. That's it. No, just the Prime Minister. I don't want anything less than that.

Student: He's searching for honor.

M. Laitman: So he's looking for honor, and he's looking for something else. This righteousness... For this righteousness, it's good to be in this. He has a natural attraction to it, internally. Tell me, I simply don't understand what... There's really something in you where you're envious of him, that you want to be like him. But what is this that he envies him? That is probably something you cannot acquire with money. It's impossible. But what is it? What?

Student: I have a neighbor that his whole life he has pigeons. He has two battalions of pigeons. That's his whole life. I didn't see anything like that.

M. Laitman: I know, I know. Actually, by chance, I had that as well. Not to me, but... Does he eat them as well? Why, why? Pigeons are allowed? In Rehovot, we had a Yemenite friend. In Rehovot, I had a friend and my neighbor, who is Yemenite. And that was... He would eat them, yes. Also sell them. Okay, that's okay. Well... Yes, special kinds. I got to know really well what pigeons are. Very well. You see, each in his engagements in his business. Also that righteous with his business, and also you, and... It's not too bad. Everything works out with a desire to receive. We are studying... Oh, I'm being asked from America here.

Question (USA): (01:47:14) How does it happen that by me participating in lessons, I'm starting to eat more? And after the virtual question, this is from America, he's asking. After the virtual question, I truly am devouring food. You know, he's saying this virtually. You know, it's a regular lesson. He says, now I have hunger. But after a virtual, that's really horrible.

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Кабала Медіа

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Щоденний урокOct 13, 2026(Morning)Part 1 Рабаш. Поняття віддачі. 16 (1984) (у записі від 20.03.2003)

Part 1 Рабаш. Поняття віддачі. 16 (1984) (у записі від 20.03.2003)

Рабаш. Поняття віддачі. 16 (1984) (у записі від 20.03.2003)

Кабала МедіаCopyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені

My Library
Sign in to like, save and subscribe to videos

Щоденний урокOct 13, 2026(Morning)
Part 1 Рабаш. Поняття віддачі. 16 (1984) (у записі від 20.03.2003)

Кабала Медіа
Copyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені