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

Daily Morning Lesson: December 15, 2025

Part 1: Recorded lesson - Dec 8, 2023

Rabash. Article No. 13, 1985. Mighty Rock of My Salvation

Reader: Hello. We will learn a lesson about Hanukkah from December 8th, 2023, “Mighty Rock of My Salvation” by Rabash.

Reader: We are studying Rabash 's article, “Mighty Rock of My Salvation.” It is in the writings of Rabash, volume 2, page 179, and in the Arvut system. The article “Mighty Rock of My Salvation.”

Reader: (00:46) Mighty Rock of My Salvation

Article No. 13, 1985

In the Hanukah song we say, “Mighty rock of my salvation, to praise You is a delight; Restore my House of Prayer, and there we will bring a thanksgiving offering.” The song begins with words of praise, “To praise You is a delight,” and then begins with words of prayer, “Restore my House of Prayer.”

Afterwards, it returns to words of thanksgiving and praise, “And there we will bring a thanksgiving offering.”

Thus, there are three things here, similar to the order of the prayer:

The first three of the Eighteen [a sequence of prayers] are praise and thanksgiving.

The middle three are pleas.

The last three are praise and thanksgiving once more.

Thus, we begin with the present, as it says, “To praise You is a delight,” meaning we thank and praise You for the good we have received from You. It is as our sages said, “One should always praise the Creator and then pray” (Berachot [Blessings], 32).

The reason is that one who believes that the Creator is merciful and gracious, and that He desires to do good to the creations, has room for prayer. This is why we must first establish the praise of the Creator, meaning a person himself should establish praise of the Creator. This does not mean that the Creator should see that the person is praising Him, since the Creator doesn’t need people. Rather, the person himself should see the praise of the Creator, and then he can ask Him to help him, since His conduct is to do good to His creations.

Thus, after he said, “To praise You is a delight” comes the prayer, and we say, “Restore my House of Prayer.”

What is “My House of Prayer”? It means, as it is written, “Even them will I bring to My holy mountain, and make them joyful in My house of prayer.” “My holy mountain.” Har [mountain] comes from the word Hirhurim [thoughts/contemplations], meaning that He will bring them thoughts of Kedusha [holiness]—that all their thoughts will be only of Kedusha.

“And make them joyful in My house of prayer” is man’s heart, so there will be a place for the presence of the Shechina [Divinity] there. The Shechina is called “prayer,” as it is known that Malchut is called “prayer,” as it is written, “But I am all prayer.”

After “Restore my House of Prayer” comes “And there we will bring a thanksgiving offering.” It follows that first there is praise, then there is prayer, and then praise once more, like the order of the prayer, which concludes with praise and thanksgiving.

But what can one do if he wants to begin with praise but his heart is closed, and he feels that he is full of faults and cannot open his mouth and sing and praise? The advice is to go above reason and say that everything is “covered Hassadim [mercies].” In other words, he should say that everything is Hesed [grace/mercy], but it is covered from him because he is not yet qualified to see the delight and pleasure that the Creator has prepared for His creations.

And after he establishes the praise of the Creator—meaning that he believes above reason that everything is good and gracious—he should pray that the Creator will mend his heart to become “My House of Prayer,” meaning that the mercies of the Creator will appear there. This is called “revealed Hassadim.”

And then, “There we will bring a thanksgiving offering,” meaning that he will give thanks for having been privileged with offering the vessels of reception. This is called, “There we will bring a thanksgiving offering” for having been rewarded with sacrificing his will to receive. In return for it came the will to bestow, which is called “the place of the Temple.”

But the important thing is for a person to first have a desire to sacrifice the will to receive. And since the will to receive is the very essence of the creature, the creature loves it and it is very difficult for him to understand that it must be annulled or else it is impossible to be rewarded with anything spiritual.

In corporeality, we see that a person has a desire and deficiency that concerns him, which comes from inside his body, and there is a desire that one acquires from the outside, not from himself. In other words, if there were no people outside who begot this desire in him, he would never feel that he needed it, but people on the outside begat this desire in him.

For example, a person alone will still want to eat, drink, sleep, and so on, even when there are no other people around him. However, if there are people around him, there is the matter of shame, where others compel him. Then he must eat and drink what people around him compel him to.

This is apparent primarily in clothing. At home, a person wears what is comfortable for him. But when he is among people, he must dress according to the way others see it. He has no choice, since shame compels him to follow their fancies.

It is the same in spirituality. A person has a desire for spirituality within him, which comes from himself. In other words, even when he is alone and there are no people around him to affect him, or from whom to absorb some desire, he receives an awakening and craves to be a servant of the Creator. But his own desire is certainly not big enough for him not to need to enhance it so he can work with it to obtain the spiritual goal. Therefore, there is a way—just like in corporeality—to enhance that desire through people on the outside who will compel him to follow their views and their spirit.

This is done by bonding with people whom he sees that also have a need for spirituality. And the desire that those people on the outside have begets a desire in him, and thus he receives a great desire for spirituality. In other words, in addition to the desire that he has from within, he receives a desire for spirituality that they beget in him, and then he acquires a great desire with which he can reach the goal.

Hence, the issue of love of friends is where each person in the group, besides having a desire of his own, acquires desire from the friends. This is a great asset that can be obtained only through love of friends. However, one should take great care not to be among friends who have no desire to examine themselves, the basis of their work—whether it is to bestow or to receive—and to see if they are doing things in order to reach the path of truth, which is the way of nothing but bestowal.

Only in such a group is it possible to instill the friends with a desire to bestow, meaning that each will absorb a lack from the friends, namely that he himself lacks the power to bestow, and wherever he walks, he is eagerly searching for a place where perhaps someone will be able to give him the power to bestow.

Hence, when he comes into a group where everyone is thirsty for the power to bestow, everyone receives this strength from everyone else. This is considered receiving strength from the outside in addition to the small power that he has within him.

However, opposite that, there is a force from the outside from which it is forbidden to receive any assistance, even though this force, which he can receive from the outside, will give him fuel for the work. One should be very careful not to receive it. And one needs take great care because the body tends to receive strength for the work specifically from people on the outside. It comes to a person when he hears that it is said about him, for instance, that he is a virtuous person, or a wise disciple, or a man with fear of heaven, or when it is said about him that he is a man who seeks the truth. When a person hears these things, that his work is appreciated, these words give him strength for the work because he is receiving honor for his work.

And then he doesn’t need faith above reason and the power of bestowal, meaning that the Creator will help him and this will be his motivation. Instead, he receives fuel from the externals. In other words, the external ones compel him to engage in Torah and Mitzvot [commandments].

This is the issue with being humble—one of its reasons is so that there will be no nursing to the external ones. This is why one must walk humbly, as it is written, “And to walk humbly with the Lord your God.”

The external ones are people who are outside of him. They nurse on his work by afterwards—meaning after he hears that he is respected—he learns to work for the outer ones and not for the Creator. This is so because he no longer needs the Creator to bring him closer to His work, since now he is the operator because people on the outside give him the fuel to study and work for them. In other words, they are the ones who are compelling him to work, and it is not the Creator who compels him to work for Him. Rather, others are compelling him to work for them—so they will respect him, etc.

It follows that this is similar to working for a foreign god. That is, they order him to work for the reward of respect and the like, which they will give him in return for engaging in Torah and Mitzvot. This means that if they do not know of his work, and he did not see that there is someone who sees and engages in the Torah, there is no one to obligate him to work. This is called “the grip of the external ones,” and this is why a person must work in a concealed manner.

However, working in a concealed manner is not enough. Although it is true that now only the Creator compels him to do the holy work, there must be one more thing: a person must work not in order to receive reward. This is a completely different matter because it is against our nature. We are created with a nature called “will to receive.” But now we must work only in the work of bestowal and receive nothing for ourselves.

For that, we must seek out a society where each one believes that we must work to bestow. Since this is a small force within a person, he must look for people who are seeking such powers, too. Then, united, each of them can receive strength from the others, and this is all that one needs. And the Creator will send him help from above that we may be able to walk on the path of bestowal.

Question (Petah Tikva Center): (19:37) Rabash writes, “Opposite that, there is a force from the outside from which it is forbidden to receive any assistance, even though this force, which he can receive from the outside, will give him fuel for the work.” What is this outside, external force?

M. Laitman: Not in order to bestow. Not in order to bestow.

Student: If it's not a spiritual force?

M. Laitman: If it's not in order to bestow, of course it's not spiritual.

Question (Petah Tikva Center): (20:40) It's a great article. How can a person work with people from whom he can receive strength and whom to be careful from? But it's a Hanukkah article. He started with Hanukkah and afterwards there's no mention of it. So what is the connection between this article and all the advice he gives, and Hanukkah?

M. Laitman: We need to see that the whole matter of Hanukkah is the connection between people and mutual bestowal. And the article, it speaks of this. He said how to come closer to the Creator, to not be like a foreign king, and that you need to search for a society and work together. That's the matter of connection.

Question (Petah Tikva Center): (21:47) What does it mean to work humbly, in concealment?

M. Laitman: That I don't discover what I truly want in the depth of my heart.

Student: In the Ten too, is it forbidden to speak?

M. Laitman: Actually, also in the Ten. Even though everyone understands that each one yearns to reach the purpose of life, to give contentment to the Creator, to hear from Him advice and so on, but still it needs to be kept for a person. Most important things, a person keeps inside and he doesn't let them burst out from within.

Student: When he talks about external forces like respect and so on, can it also be forces in the Ten, when we respect each other? Should we be careful from this as well?

M. Laitman: No. These forces, they don't separate human beings, and that is why you're not afraid of them.

Question (Petah Tikva Center): (23:26) He writes how he searches, maybe he will find someone who can give him the strength to bestow. Where do we search?

M. Laitman: Everywhere. Seven is what is next to us, three is in front of us, above us, and seven is within us, in the connection between us. That's why it's said, seven eyes.

Student: How do I see this force? If I look at the Ten, how do I see the force to bestow?

M. Laitman: You think that they have it, that they all want to connect one with the other, and everyone comes and studies, and really, there isn't something that repulses you, that rejects you from them.

Student: When I'm in the Ten, I feel like I have an impression from this force. I overcome and when the friends overcome, what I see with my five senses, that they're making an effort to overcome, and this gives me a lot of strength. Should I be looking for this, or maybe that's too much? I just have to look and search for … How do I search for it?

M. Laitman: You search for anything that can give you some movement towards the Creator.

Student: In my five senses, there are states where I'm impressed, for example, from an absence or from opposite states. How do I relate to that?

M. Laitman: Well, there are opposite states that you need to justify. You need to say, “They have eyes, but they cannot see.”

Student: Should I come out from the premise? If I see overcoming gives me strength, if I see someone not overcoming, it takes away strength from me. When I see not overcoming, I have to assume that I'm not seeing things correctly?

M. Laitman: Yes, “he who flaws does it through his own flaws.”

Question (Petah Tikva Center): (26:08) This prayer is for an individual, yes? We say, “mighty rock of my salvation,” and then establish, restore the house of my prayer. So it's surprising that it's an individual prayer. What is it, a preparation? Because it's not about the many?

M. Laitman: That's the prayer of the individual, yes. The prayer of the individual, before everyone connects together.

Student: So it's kind of a prayer before a prayer, so it helps me direct all my inner systems?

M. Laitman: Yes.

Question (Petah Tikva Center): (26:47) He is writing that if the heart is closed, we have to go above reason and say that everything is covered mercies, Hassadim. And then he writes, after that, we need to pray to have revealed Hassadim, mercies. What should we ask for there? What should we ask for in revealed Hassadim, in that state?

M. Laitman: Revealed Hassadim is simply vessels where we can reveal the qualities of the Creator, and by that, to see them, to reveal them, to feel them.

Student: The fact that he went above reason, is this a new vessel in which…

M. Laitman: To the extent that you want to open everything up, then it comes closed. To the extent that you want to close everything, then it comes to you, to the same extent, open.

Question (Petah Tikva Center): (28:10) There's a concept here, it says one should always praise the Creator and then pray.

M. Laitman: Yes.

Student: What does it mean, the praise of the Creator? How do you come to the conclusion that the Creator is praiseworthy?

M. Laitman: If He's not great, God forbid, in my eyes, and isn't special or strong or anything, how can I pray to Him? How can I ask of Him? How can I be dependent on Him?

Student: That's what I want to ask. In light of what is happening, I hear, where is the Creator? What did He do? People are angry, you know.

M. Laitman: Where?

Student: You hear around that the Creator is...

M. Laitman: I don't mix with them.

Student: He says, first we find the Creator and then we pray. So what does it mean, this order of work?

M. Laitman: If you don't reach praise of Him, then who are you praying to?

Student: But how do we come to praise Him in such a state? What gives you this confidence?

M. Laitman: You need to be in a society where you can stabilize for yourself the praise of the Creator.

Student: You're saying, only among our own people, you mean?

M. Laitman: Yes, of course.

Student: On the outside, they won’t see the praise of the Creator?

M. Laitman: No.

Student: That's the problem.

M. Laitman: It's not a problem. That's why you were brought here, to have the opportunity to be included with others and to reach praise of the Creator.

Student: Okay, so Bnei Baruch, our group, can we come to praise the Creator to bestow upon the whole system?

M. Laitman: Until the final correction.

Student: Only such groups that study Kabbalah?

M. Laitman: Yes, that's enough.

Question (Petah Tikva Center): (30:27) About being working in concealment. You said there are things a person should keep inside and not reveal even to the Ten. I always thought that in the Ten, you can open anything, everything. So what is it about? And are these only things that are connected to descents, or is it also in ascents?

M. Laitman: No, we need, and it really is a problem, we need to be careful to not open our hearts completely towards the friends, because just like we determine it, we are not yet in a will to bestow entirely. And we can, with our touch, one towards the other, we can harm, we can harm the friends with the evil eye, or all kinds of things. And that is why we need to show on the outside, just like Rabash writes, only certain things. To the extent we are attracted to the goal, to the extent we love and want to be connected to the friends, in other words, such inclinations that will all help our friends to reach the purpose of creation.

Question (Petah Tikva Center): (32:12) Rabash writes, now he can work because people on the outside give him the fuel to work for them. Because they compel him to work for respect, and not the Creator compels him to work for Him. We are a society of respect and extols, we praise every person. So couldn't that make a person begin to want to get respect from the environment instead of working for the Creator?

M. Laitman: I don't think so, because, how should I put it? He learns from the environment that you need to be aimed straight to the Creator, Yashar Kel.

Student: So from what external force should we be careful?

M. Laitman: Mainly pride, from the egoistic force; and to try in whatever you can to support the friends.

Student: Respect in a society, can't it make a person get stuck or not be directed correctly?

M. Laitman: Yes, it can.

Student: So how does a person get out of it? How does a friend get out of it? How does he rise above it? Or maybe even use it as a fuel, and not that this is what motivates him to work in the society.

M. Laitman: If he studies correctly, then he receives this and that from the society. That he wants to receive strength in order to advance. And he sees that the egoistic forces are just against the process that he wants to go through.

Student: Is respect in society a good sign or a bad sign?

M. Laitman: Respect and honor give him the opportunity instead to come and respect the friends and respect the Creator. And by that, he rises.

Student: How can we be impressed, inspired by each friend? What should we be looking for in each friend?

M. Laitman: In each friend, I find the necessity to reach adhesion with the Creator through adhesion in society. And he wants to be connected with them and by that, together with them, he wants to reach adhesion to the Creator. That’s it. That's the matter of the group, that each one helps his friend and that in such a way, they can raise themselves.

Question (Petah Tikva Center): (35:47) We read here that the Shechina [divinity] is called a prayer. What characterizes a prayer that is received?

M. Laitman: She becomes a Kli, a vessel, for reception of light, of connection with the Creator.

Student: What should one do so that his prayer will simply be granted?

M. Laitman: To ask.

Student: That's the problem. How do we ask? Rabash said, ask. Okay, I'm asking, but …

M. Laitman: Search.

Student: Where?

M. Laitman: In yourself. How do you need to straighten your heart so that it will tie you to the Creator?

Student: And who can best help me to search correctly?

M. Laitman: Your Ten.

Student: Can I ask them to help me?

M. Laitman: Yes, you and everyone. Each one in the Ten needs that.

Student: Even if I have a personal request?

M. Laitman: I'm not sure what you mean, but I think so. Even if I have a request.

Question (Petah Tikva Center): (37:27) He writes here that in a group we can instill in each one a desire to bestow.

M. Laitman: Yes.

Student: What is this action that the group instills in each one a desire to bestow?

M. Laitman: She prays, she pressures, she forces a person to want only the will to bestow.

Student: How can we work out of bestowal and not out of respect?

M. Laitman: It depends on the force of the strength of the group, to what extent they are in control of a person.

Student: What does it mean? What does it mean that in the group there is a control or governance of bestowal?

M. Laitman: When a person that is in a group, he feels that the friends are only looking at that, and only respecting that, and only expecting that from him.

Student: How does a person work with real fuels, as he writes here, that you need to work with real fuels and not with egoistic fuels?

M. Laitman: Yes.

Student: So how do you obtain these real fuels and work with them?

M. Laitman: You are constantly in a request to the Creator that He will do this favor for you, that He'll give you vessels that will be entirely aimed towards forces of bestowal.

Student: But how do you obtain them?

M. Laitman: Only through the request. Only through the request.

Student: Will a request bring a person the fuel of bestowal?

M. Laitman: Constantly, he'll ask and he'll receive.

Student: But he writes that the group instills in him the desire to bestow.

M. Laitman: Okay, but after the group inserts in him this will to receive, sorry, into the will to receive the will to bestow, then he'll receive it. He'll receive this force.

Question (Petah Tikva Center): (40:20) Can I ask about not revealing what is in his heart?

M. Laitman: Yes.

Student: Can you give us an example of something that we should not reveal to the friends that should be concealed in his heart?

M. Laitman: No, for the time being, I don't see.

Student: So how do we know from what we should be careful?

M. Laitman: I guess, it's still ahead of us.

Question (Petah Tikva Center): (40:59) He writes here that we should be very careful not to be among friends who don't have a desire to check themselves and the basis of their work, whether the basis is to bestow or to receive. Sounds like the Ten should do such an examination every once in a while.

M. Laitman: He needs to give conditions to each and every friend to check himself and then decide, is he staying in this or is he changing his ways.

Student: So what does it mean to check ourselves, the basis of our work? How do we do such an examination?

M. Laitman: According to the extent that he, how he treats the friend and how he treats the Creator, to that extent he can know to what extent his requests, his connections, his ties are such that pull him forward.

Student: He writes to check themselves, the basis of their work, whether it's to bestow or to receive.

M. Laitman: Yes.

Student: Usually we discover that what we thought previously was to bestow is actually to receive.

M. Laitman: Possible.

Student: So how do we do it? How often do we do it? How do we do this examination correctly?

M. Laitman: How do you do it correctly? That can only be examined in relation to the friends.

Student: What do we examine?

M. Laitman: Examine if I can receive in order to bestow.

Student: How do I examine?

M. Laitman: To the extent that I appreciate them, to the extent that I subjugate myself towards them, to the extent that I see that they are great, important, that they are in front of me as a group, as a strong, beloved, special group.

Student: And this has to grow constantly as opposed to what I felt yesterday?

M. Laitman: Yes.

Question (Petah Tikva Center): (43:51) You gave an advice to search within ourselves for the prayer, to look inside. I see what I feel from the friends and from the Ten. A person who searches within him sees that he's completely empty. He's got no prayer, no connection, or anything he needs from the Creator. How does a person, who discovers such a thing, work? What should he do?

M. Laitman: The empty Kli, which is large, and now he needs to fill it.

Student: With what does he fill it?

M. Laitman: With wanting the Creator to be revealed there.

Student: But the vessel he feels is that he has no need for anything. He has no need for the Creator, no need to turn to Him. He doesn't have any request. He discovers emptiness. So emptiness in turning to the Creator, this is what he has. So with what will he fill it?

M. Laitman: So he has nothing to ask for. Okay. So what to do? Turn to the friends, adhere to them, and together with them, try and feel who he can belong to - to yourself, to the group, to the Creator? And by that, he'll arrange himself. He needs to delve into that.

Student: I think it's a very frightening place for a person to feel empty, completely, and to understand that from yourself you have no need for this whole thing.

M. Laitman: This emptiness comes to a person from the Creator himself. And when he enters into this emptiness, he understands that there, specifically there, he can build a place for prayer.

Student: I feel that it's right before us.

Question (Petah Tikva Center): (46:47) In many articles, Rabash talks about faith above reason. Why is the majority of the spiritual path, is there this recurring principle? Why is it like that?

M. Laitman: Because all of spirituality is in faith above reason, that we raise the force of bestowal above the force of reception.

Student: Is there a way to know if I'm working this way, or I'm not losing my way?

M. Laitman: Try. Try doing the following. And you'll see. You'll see how it goes.

Question (Petah Tikva Center): (47:45) When one praises and thanks, and from above is given the vessel called love of friends, and now it is a good time to pray. Should he point out which deficiencies he acquired from the society, and which he sees from his inner state? And then he should say that in the work, the general and the particular are equal for myself is only what I'm asking for them?

M. Laitman: Well, maybe it's true.

Student: How does he arrange the plea that jumps in him - what about me? Yes, the ego tells him, “What about me?” So what should he do at that moment?

M. Laitman: What does he want to happen to him?

Student: He wants to find a place where he can get the power of bestowal. The ego wants it for himself. And he thinks, “No, I want to ask for it,” because he's now told that, he's now found out that he has friends, and he was given a Ten, and he's impressed by what they want. And because of that, he wants to build his prayer. And then the ego comes and says, “Yes, but what about you?”

M. Laitman: Well.

Student: So after he says, okay, this is my prayer now: “Creator, please, these deficiencies I found in the society, satisfy them, so that in the way that that will occur in them, they will all bring You contentment. And I will be incorporated in them, like an individual in the collective.” And the ego comes and says, “Wait, give me my own piece.” What should he do at that moment? Should he cut off and say, no, now I have to sacrifice something? How does he face the ego in such a state?

M. Laitman: He agrees to the fact that he is going to annul himself towards the Creator.

Student: And why is the importance that he must end with praise and gratitude as well?

M. Laitman: Otherwise, he isn't in contact with the Creator, that's why it's an axiom.

Student: And the good sign is joy?

M. Laitman: Yes.

Question (Holland 1): (50:53) It says in the article, it's actually continuing this discussion, it says explicitly in the article, he learns to work, let's say, for the outer ones and not for the Creator. So how do we shift, let's say, make the conditions to be able to annul or work for the Creator, and not only for the outer ones, for the friends, to be able to perform this vessel of bestowal. So how do we work with this shift?

M. Laitman: According to what we've learned, that we are not permitted to engage in externality, but only in internality. In other words, that we need to assemble our intentions, desires, goals together, and to demand from the Creator that it will take place, that it will exist, and then to see to the extent that we succeed.

Student: So what is the role of the, let's say, of the friends and what's the role of the Creator? But we're also talking about prayer here. So we let ourselves be influenced by the friends, so we don't need the Creator, it says in the article. Which roles do the friends have and which roles does the Creator have?

M. Laitman: The friends, they carry the requests, the claims, the prayers, our prayers, and the Creator receives it and ties them together in one connection. And by that, the friends connect with the Creator. As it's written, that in it, our hearts will be joyful. Actually, that's the only intention we need, that we'll all be included in the Creator, and He will connect us, and then in the connection between us, we will discover Him.

Student: So what is my attitude towards the friends, and what's my attitude towards the Creator?

M. Laitman: That the friends are helping me, and that I'm with all the friends towards each and every one, and by that we're helping reach the correct intention, the intention of bestowal. And the Creator is the one that receives our prayer and raises us, raises it to Him, raises us to Him.

Student: We need the Creator?

M. Laitman: Of course. How could we succeed without it? Our entire success is the Creator answering our prayers.

Question (Turkiye 2): (55:25) What kind of salvation of revelation do we need to reach in order to rise above the hatred and the pride?

M. Laitman: During the connection between us, we have to understand that in the connection between us we engender something new that didn't exist before, which is the spiritual vessel. And if we come, if we achieve it, then we are already elevating ourselves above nature.

Question (Zafon 1): (56:23) In the article we read, we learned that only in the group we extract strength to work in bestowal. On the physical level, our desire for unity is expressed that we hug when we sing songs together in the meal and in gathering of friends. I remember in the past, you were asked, if a friend doesn't have one hand, or God forbid two, then you answered that the most important is to hug internally, and for that, you don't need hands. Please explain. What is a heartly hug?

M. Laitman: When all the desires of one wanted to work for the sake of the desires of the other. This is an embrace between the hearts.

Question (W Turkiye 8): (57:41) It says in the article, “the claws of the outsiders.” What does that mean, the grasp of the outsiders?

M. Laitman: The grip of the external ones means that all kinds of thoughts come to a person, and such desires that don't lead him to correction but rather pull him towards all kinds of temporary animate pleasures, and so on.

Question (KabU 10): (58:26) With all the want to receive to bestow, I don't trust my own intentions. I don't trust myself. I might secretly not want to ever do that because of my own ego, and I'm deeply suspicious about my actions when it comes to trying to reach that. I'm so in love with this world because it gives me so much pleasure. How can you ever overcome that? Distrust in your own self that you're doing the right thing, for the right reason, with the right intention.

M. Laitman: It's very good. It's the truth. It's beautiful. Just continue. Just continue, because the Creator does everything, and if you don't trust yourself, it's good. It's great.

Question (Turkiye 4): (59:51) If a person knows that he doesn't need to reveal his sensations, his inner attainment, he knows that he doesn't need to talk about them. But at the same time, a person also wants to give some impression to the friends, an impression from his heart for spirituality in order to strengthen their faith. So, there's a slight dilemma here. What does a person need to do?

M. Laitman: As much as possible, be open toward the Creator. To do with Him whatever He thinks. That's it.

Question (Belarus): (01:00:52) What is the difference between humbleness and the annulment before the fiends and the Creator? Or are they essentially the same?

M. Laitman: Yes, in principle, it's the same thing. Quickly.

Student: What needs to be the spiritual goal according to the flavor and taste in the work?

M. Laitman: The spiritual goal has to be only one complete congruence between our desires and the desires of the Creator.

Question (Baltia 4): (01:01:44) Building trust in the group. Is that important or do we just need to trust the Creator?

M. Laitman: Support of the group is very important.

Student: One way to build trust is that we share each other's fears or weaknesses. If we can't expose that…

M. Laitman: If you can't, then do it later. If not now, then later.

Student: Do not spoil the group, you said. You can't share everything.

M. Laitman: Right. Right. Right. Gradually.

Question (Bulgaria 1): (01:02:43) How to be kept in the group from giving an example and then receiving praise for the good example we give? How to be cautious of this praise that we receive in order to keep working in humbleness? How to find the correct balance in the Ten?

M. Laitman: I think it's not that important, because we don't really believe the friends that much. So, it's best for us to just continue as we were.

Question (Kyiv 1): (01:03:43) You said that you'll be included in the Creator, and from that inclusion, you will ask for a connection, and by that He'll be revealed. What are those same steps in the work?

M. Laitman: Incorporation in the Creator is when we unite and want only one thing: for a common desire to be similar to that of the Creator. Just like He wants to bestow upon us, we want to bestow upon Him.

Student: What does it mean that we're included in Him?

M. Laitman: Included, meaning our desire is similar to His desire.

Student: There is our desire. We are trying to build the intention in it to be similar to Him. And there is His desire. Is there some inclusion between the desires?

M. Laitman: Yes, they are directed toward each other.

Student: And we, in our desire that's similar to his, do we start filling Him?

M. Laitman: Yes.

Question (Unity 4): (01:05:04) A few days ago, we read an article in which Rabash claimed that there cannot be at the same time both gratitude and a deficiency. And here he continues today that it belongs to above reason, and that we're not able to see the pleasure and joy that He's passing on to us. When we build a prayer, it's easier to build a prayer, because there's a friend who brings gratitude, and a friend who brings deficiency. But when we pray as an individual, it's a lot more difficult.

M. Laitman: Well, try as much as you can. It's not so bad. It's not the main thing.

Question (CzechSlovak 1): (01:06:03) If I understood correctly, to have good thoughts and actions, we should be open to the Creator as much as possible. How to do it practically, because I'm in the ego?

M. Laitman: We will scrutinize this. We will scrutinize this.

Question (Moscow 1): (01:07:17) In order for His desires and my desires, will I realistically feel that they're similar? What disturbs this adhesion between the different desires?

M. Laitman: What interferes is my heart.

Student: But if to throw away that component that it's me acting, and somehow it's only Him acting, then the adhesion will be realized?

M. Laitman: We will see how to do it.

Кабала Медіа

Кабала Медіа

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Клип из передачи "Каббалистическая психология". Сексуальная пустыня

Клип из передачи "Каббалистическая психология". Сексуальная пустыня

Клип из передачи "Каббалистическая психология". Сексуальная пустыня

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