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

Daily Lesson (Morning), Jul 21, 2024. 

Part 2: Rabash. Record 508. The Ascent of Malchut to Bina

Reader: We will be reading from the writings of Rabash, article 508, The Ascent of Malchut to Bina.

Reading The Ascent of Malchut to Bina: (00:22) 

It is explained in the “Preface to the Wisdom of Kabbalah” that if man had been extended only from Malchut, which is the will to receive only for oneself, he would be utterly unable to perform any act of bestowal.

Only through the mixing of Malchut with Bina there are sparks of bestowal in Bina, too, and from this, man becomes able to perform acts of bestowal. This is also what caused Tzimtzum Bet [the second restriction] by which man can come to perform acts of bestowal.

To understand this in the work, we should interpret that we see that there is a big distance between reception and bestowal. The quality that connects the two is bestowal in order to receive, where reception has been mixed into Bina, so that in Bina, called the “desire to bestow,” there is a mixture of reception.

It therefore follows that when one performs an act of bestowal, the will to receive is involved there. Hence, even then it is forbidden to extend abundance because he will blemish it with the will to receive within him.

But at the same time, the body already agrees to work because there is a mixture there of the body’s interest, since when one wants to work only in order to bestow, the body comes and asks, “What is this work?” meaning what will I gain from this?

Sometimes a person can work only in order to bestow upon the general public, for when he feels the affliction of the public, the body has the power to annul his own interest before the well-being of the general public.

However, this is explicit when he is certain that by annulling his self, the general public will be saved. At that time, the individual is annulled before the general public, since there is a nature that the smaller one can annul before the bigger one.

However, when the saving of the general public is uncertain, he will not have the strength to annul before the general public because doubt does not take precedence over certainty, for losing his life is certain, but saving the public is doubtful.

Also, if a person does not see that by engaging in Torah and Mitzvot [commandments] in utter devotion he will derive pleasure for the sake of the body, and he begins to work so that this would be for the sake of the Creator, it is doubtful in his eyes, for who knows if the Creator will enjoy his work. Therefore, he is doubtful about it, and doubt does not take precedence over certainty, since he needs faith in order to believe that there is contentment above from his work.

Since the body does not have such powers, before a person is rewarded with faith, he must work in Lo Lishma [not for Her sake], which comes to a person by the mixing of Malchut with Bina, as said above.

Thus, a person cannot work Lishma [for Her sake] until he has faith. For this reason, if a person wants to work Lishma, he must focus all his energy only on this point: to pray to the Creator to send him the light of faith, for only then will he be rewarded with engaging in Torah and Mitzvot Lishma.

M. Laitman: That's the article. 

Question (Petah Tikva Center): (06:29) It says that in Bina, self-reception was mixed into it and that it's forbidden to draw the abundance. But sometimes he manages to annul himself towards others and to bestow. So, is the work done in Bina and not in Malchut, according to those words? 

M. Laitman: In Bina, yes, it's the force of Bina, to bestow. As much as we can become incorporated with Bina and through the incorporation to bestow, that is called a person bestows.

Student: And the work we do is, also, in Bina? 

M. Laitman: Yes.

Question (Petah Tikva Center): (07:28) He writes that in order to work in Lo Lishma, a person needs to feel joy, pleasure. And he says that if a person doesn't believe that the Creator will enjoy the work, then sometimes also he can't work. And it's not clear what the solution is. How can we succeed in working, even in Lo Lishma? 

M. Laitman: We still have to scrutinize that.

Student: He writes that the general public can be of assistance, here, that if the public enjoys it, then yes. But also, there's a question about that.

M. Laitman: Yes, and what do you think? 

Student: I truly don't know, he does give a solution for how to pass from Lo Lishma to Lishma, which is asking the Creator for it. But how to enter Lo Lishma, not for her sake?

M. Laitman: Who else thinks how to enter Lo Lishma? 

Question (Petah Tikva Center): (08:44) According to my understanding, what he says here is, well, he writes that if a person wants to work Lishma, he should focus all his energy on this one point, to pray to the Creator to send him the light of faith. For only then will he be rewarded with engaging in Torah and commandments Lishma. So, what I take from this is that we need to focus all of our energies only on prayer. Now, if we relate this back to what we discussed, before, the things we do externally, so to speak. All the discussions, so everything we talked about, the discussions regarding the Tens and so on. This is all a kind of imaginary reality, a virtual reality that we shouldn't really engage with but only as a motivation to pray. Is that right? 

M. Laitman: Well, let's say so. 

Student: What's the correct approach we should have to this imaginary reality? How should we approach it? 

M. Laitman: You need to find that, extract that, from the articles. 

Student: According to what he writes here, praying, meaning that we need to focus all our energies on prayer. The question is this reality we see within the Ten, we have friends coming to the lesson, not coming, all these external things. It seems that the focus, instead of going straight to the Creator, who's the one who created this state. We focus our energies on something external and the question is by that, don't we incriminate the Creator because He created this reality?

M. Laitman: Yes, so why don't we turn to Him. directly?

Student: It's not about why we don't turn to Him, the question is, at least when we speak to each other, because He can cause us to stray. Because, I sit in the Ten and I start thinking, why didn't this friend come, why didn't that friend come, my attention is entirely focused on this externality. So, according to what I understand from the writings, what I see with my eyes isn't the actual reality, it's just what appears to me for a certain purpose. And the question is how to not lose the correct focus, which is as he writes here, to pray? The discussion perhaps, should be all about how to use this current situation that I see, in order to do what he says here, to pray. Should that be the way we approach it?

M. Laitman: Yes.

Question (Petah Tikva Center): (12:04) I heard that the matter of the ascent of Malchut to Bina, that's all of our work. I heard that from you once, is that right? The ascent of Malchut to Bina, it's not that I understand it exactly, but that's the work, right? Because here in the article, there's this feeling that this should be what our group works on. And so now, I'd be very happy if this article can be read again, and for all of us to think about the light of faith. Now, will that action help, or will it be a waste of time?

M. Laitman: Okay, we can read again. 

Reading: (12:59) The Ascent of Malchut to Bina: It is explained in the “Preface to the Wisdom of Kabbalah” that if man had been extended only from Malchut, which is the will to receive only for oneself, he would be utterly unable to perform any act of bestowal.

Only through the mixing of Malchut with Bina there are sparks of bestowal in Bina, too, and from this, man becomes able to perform acts of bestowal. This is also what caused Tzimtzum Bet [the second restriction] by which man can come to perform acts of bestowal.

To understand this in the work, we should interpret that we see that there is a big distance between reception and bestowal. The quality that connects the two is bestowal in order to receive, where reception has been mixed into Bina, so that in Bina, called the “desire to bestow,” there is a mixture of reception.

It therefore follows that when one performs an act of bestowal, the will to receive is involved there. Hence, even then it is forbidden to extend abundance because he will blemish it with the will to receive within him.

But at the same time, the body already agrees to work because there is a mixture there of the body’s interest, since when one wants to work only in order to bestow, the body comes and asks, “What is this work?” meaning what will I gain from this?

Sometimes a person can work only in order to bestow upon the general public, for when he feels the affliction of the public, the body has the power to annul his own interest before the well-being of the general public.

However, this is explicitly when he is certain that by annulling his self, the general public will be saved. At that time, the individual is annulled before the general public, since there is a nature that the smaller one can annul before the bigger one.

However, when the saving of the general public is uncertain, he will not have the strength to annul before the general public because doubt does not take precedence over certainty, for losing his life is certain, but saving the public is doubtful.

Also, if a person does not see that by engaging in Torah and Mitzvot [commandments] in utter devotion he will derive pleasure for the sake of the body, and he begins to work so that this would be for the sake of the Creator, it is doubtful in his eyes, for who knows if the Creator will enjoy his work. Therefore, he is doubtful about it, and doubt does not take precedence over certainty, since he needs faith in order to believe that there is contentment above from his work.

Since the body does not have such powers, before a person is rewarded with faith, he must work in Lo Lishma [not for Her sake], which comes to a person by the mixing of Malchut with Bina, as said above.

Thus, a person cannot work Lishma [for Her sake] until he has faith. For this reason, if a person wants to work Lishma, he must focus all his energy only on this point: to pray to the Creator to send him the light of faith, for only then will he be rewarded with engaging in Torah and Mitzvot Lishma.

Reader: (19:09) So friends, let's do a little summary in the Tens. Each will share what the major points one heard from the article, in the Tens. 

Workshop: (19:22) 

Reader: (22:49) Friends, we're continuing the lesson. If there are questions that have come up from the words that we spoke, the summaries, you can ask now, please? 

Question (Petah Tikva Center): (23:12) It's written, he should pray to the Creator to give him the light of faith. 

M. Laitman: Again?

Student: It says that he should pray to the Creator to give him the light of faith.

M. Laitman: Yes?

Student: What is the light of faith we need to pray for, that takes us out of Lo Lishma to Lishma? 

M. Laitman: It’s the light of Bina, the light of faith. 

Student: Why is it specifically called by the name faith?

M. Laitman: Because it brings this quality to a person's heart.

Question (Petah Tikva Center): (23:56) I wanted to ask, we did a short workshop between us, and we pulled out some principles from the article. Each shared what he understood from the article, what he heard in this short article. And previously, in the previous part, you said that it's not worthwhile to share our knowledge of what each understands but to share and be inclined to Dvekut, to adhesion. But the understanding of the material, each has his own approach. What I understood, Malchut, Bina, reception, bestowal, each grasp that differently. Is there a place for such workshops and discussions, where each shares what he understood from the article? Is there room for such a thing or is it not worthwhile to talk about each of our personal understanding of the material?

M. Laitman: No, it's possible that yes, if you want to do it, it's possible, that's not a transgression. 

Student: Is there an emphasis on something specific that what a person should share when he's understanding?

M. Laitman: No, each one, however he understands. 

Student: Just like that, simply, I understand what my mind, what my intellect understood?

M. Laitman: Yes, yes.

Student: Is there no danger of the inner being shared, that we're not supposed to? 

M. Laitman: No, no, I don't think so. Do you want to do such a workshop, such a discussion? 

Student: We did it now for a few moments, it was just now. Another thing, can't I confuse the friends with my understanding of the text, with my opinions? 

M. Laitman:  For the time being confusion can be good. They can think this way and that way about everything. So explain to them, what do you offer?

Student: Let’s, we just read an article and that is called The Ascent of Malchut to Bina. And now each in his Ten, in his workshop will share impressions. What he understood, what the major principles that are here.

M. Laitman: What don't you understand? So, talk amongst yourselves and then we want to hear the summary, more or less, from every Ten.

Workshop: (26:44) 

Reader: (33:41) Yes, friends, probably from the discussions in the Tens, questions have risen, and you can ask Rav now, please.

M. Laitman: I don't think to Rav but to the society! 

Question (Petah Tikva Center): (34:15) In continuing to the question I asked about the first article. Here he actually writes that if you feel the collective then you have the forces, you have the pain of the collective, of the general. In this matter in the Ten, we're actually inviting the light of Bina, that you just said the light of Bina is the light of faith. How do we strengthen one another with this faith because the doubts will always be there?

M. Laitman: Yes, if everyone will receive the light of faith, or those who receive the light of faith. It will certainly rise a degree up, and it can work by feeling the spiritual world.

Student: And we can't open up and feel the pain of the collective?

M. Laitman: Yes.

Question (Petah Tikva Center): (35:23) What does the Ten attain from such a discussion that we talk about the article this way?

M. Laitman: It attains the central point of the discussion, after all, the questions are, more or less, similar. They come from the fact that we all want to be connected to the Creator.

Student: In the discussion, there are those who don't understand, there are those who do understand, there are those who talk less. There's all kinds of situations that, how do you relate to this? Meaning what I, just like right now, I had nothing to say.

M. Laitman: You thought of a totally different direction from them?

Student: I simply, no, I know, we read the article, and I immediately forget what was in the article. And I don't have anything special to give to the friends, that I can maybe help them. So, what to do in those states?

M. Laitman: Try to connect to the friends, that's the most important thing.

Student: To connect to what, to what they're talking?

M. Laitman: Through their talking, you connect to them.

Student: Even if I don't understand what they're talking?

M. Laitman: What can we offer him? What kind of advice we can share?

Question (Petah Tikva Center): (37:14) There's but one address and it's the Creator. If you understand something, you can also ask if it's correct; if you don't understand something, simply turn to Him and ask, give me an answer, guide me. The connection is only with the Creator.

M. Laitman: Does that help you?

Question (Petah Tikva Center): (37:39) Yes, simply, to ask constantly from the Creator in the same discussion, to connect it to the Creator. Meaning, it’s my opportunity to connect to the Creator and ask Him, for me to be connected with the friends, here.

M. Laitman: Yes, what do you want to add?

Question (Petah Tikva Center): (38:03) In cases where I don't understand anything from the text, what helps me is to simply bow my head completely, annul myself completely, and disappear within the friends. Start listening to their words, to their spirit, to their guidance, and gradually receive the correct mind-set.

M. Laitman: Okay.

Question (Petah Tikva Center): (38:32) You can bow your head, put your ego on the side because that's our entire obstacle and simply raise a question to the Ten. Take something that's not scrutinized inside the text and to raise the question. And then to hear the answers; and then I receive a little bit of illumination from the friends.

M. Laitman: What do you want to say?

Question (Petah Tikva Center): (39:05) That it's a great reward to feel kind of like a zero before the friends. The greater you see them, the more you can hear them in a different manner.

M. Laitman: How do you reach the zero? 

Student: It's a reward that we receive, and just like you said, that you feel like that, you have to use it that way.

M. Laitman: That's not simple. You're a zero. 

Question (Petah Tikva Center): (40:04) The question that, constantly, repeats itself and to all of us, is what are we missing? And, here, Rabash writes that we're missing the matter of faith. Now, I myself think that I'm filled with faiths so what, what faith is Rabash meaning here? 

M. Laitman: I don't know, if you already know at least about your own faith, then keep investigating, what else can it be? 

Student: He says that doubt, I, also, don't feel any doubts in me. 

M. Laitman: Okay, I'm happy you have no doubt, no questions. 

Question (Petah Tikva Center): (41:02) How do we receive the force of faith, at once or gradually?

M. Laitman: I guess slowly, there are degrees in it.

Student: Then there's a certain point where it inverts, where we can change our nature?

M. Laitman: By receiving the power of faith, you can invert your nature. 

Question (Petah Tikva Center): (41:35) In the previous lessons, we learned that there's three kinds of fear and the moment we come to the third kind, which is the fear to not bring contentment to the Creator. Then we can actually, maybe from there comes the force of faith. Only when we come to the third kind of fear, when that request comes? So, we have to come to fear before we come to faith?

M. Laitman: Yes. 

Student: And we come to this fear from the stage of Lo Lishma? 

M. Laitman: Those are already the degrees of Lishma.

Student: Fear is associated with Lishma? 

M. Laitman: Yes. 

Student: But only when we reach faith, can we reach Lishma?

M. Laitman: Yes. 

Student: So, what comes before what, fear before faith or faith before fear?

M. Laitman:  Think about it.

Student: I'll think. 

Question (Petah Tikva Center): (42:45) He writes that he needs faith to believe that there's contentment above his work. So, I asked this question in the Ten, also, does the force of faith give a person the ability to work when he doesn't have certainty? That the Creator will receive contentment from this?

M. Laitman: Yes.

Student: Because he says that the force of faith gives him certainty that the Creator will receive contentment from it. But we’re supposed to work with the force of faith when we don't have certainty, so it kind of enables us to work in every state. It's not clear what the force of faith gives a person, the ability to work under what conditions?

M. Laitman: On the condition of the power of faith, itself. 

Student: But towards the Creator we need to work, also when we have doubt whether the Creator will receive contentment for this, right? 

M. Laitman: Regarding the Creator, we need to work with all of our might, even when we're doubtful that we can bestow to Him. 

Student: Can you explain this sentence, that he needs faith for him to believe that there's ability to give contentment above from his work. 

M. Laitman: That his work, whatever he does, gives contentment to the Creator. 

Student: That's what he hopes for? 

M. Laitman: Yes, faith begins from zero. 

Question (Petah Tikva Center): (44:50) If I understand the principle, the article’s called the Ascent of Malchut to Bina. If I understand correctly what he's saying, that intermingling of Malchut and Bina opened the ability to bestow in order to receive. That's what he says here. 

M. Laitman: Yes. 

Student: And from this, it enables the person to work in Lo Lishma, from which he will also reach Lishma

M. Laitman: Let's say.

Student: What confuses me is that the mixing of Malchut and Bina caused the second restriction. 

M. Laitman: Yes?

Student: Where the possibility to receive in order to bestow was canceled. 

M. Laitman: The second restriction allows a development in that direction, actually.

Student: I thought that in the first restriction, the ability to receive in order to receive was canceled; and the second restriction to bestow in order to receive was canceled.

M. Laitman: Yes.

Student: So why does he say that the mixing of Malchut and Bina opens the ability to bestow in order to receive? 

M. Laitman: Because as much as Bina can intermix with Malchut, Malchut can receive. 

Student: Malchut can bestow in order to receive? 

M. Laitman: Yes.

Student: So, Bina decided not to bestow in order to receive; but then Malchut actually can do that? 

M. Laitman: What do you mean that Bina decided not to bestow in order to receive?

Student: In the second restriction, isn't it where Bina decides not to receive in order to bestow? 

M. Laitman: As much as she can or cannot, it doesn't matter. But her quality is to bestow. If she's mixed with the will to receive, then she works for the benefit of the will to receive. 

Question (Petah Tikva Center): (46:42) How should we relate to the second restriction in our work in the Ten? What can we take in essence from the second restriction towards our work in the Ten?

M. Laitman: I don't understand your question? 

Student: I try to read the article through the Ten and how the friends work, how they influence me, the lack for faith, prayer, etc. I'm trying to understand how the second restriction, how I perceive it as the relations between us. What's this rules that I can copy from the second restriction towards my work with the friends? 

M. Laitman: What does the second restriction allow you to do? 

Student: Below Tabur, there's illumination until the Parsa. That's what I know to say.

M. Laitman: Okay, what else? 

Question (Petah Tikva Center): (47:54) If all that moves me is self-benefit and we see this in the work of Lo Lishma. So, the question is what do we do with this taste that we have from the connection between us, where we do feel a taste in that and strength? But how do we use it correctly?

M. Laitman: How?

Student: In every place, there's like pleasures that are revealed that we don't even see. Each of them is kind of like worrisome and it stops you from advancing, it's very suspect. So, how do we watch over ourselves, when these connections between us, I’m asking, I don't know. 

M. Laitman: Why do we have to guard ourselves? 

Student: In order to be in the right direction and reach Lishma and do everything for the benefit of the Creator. To be connected with Him, if I enjoy my connection with the friends, I can lose the connection with Him, too?

M. Laitman: Yes, okay. 

Question (Petah Tikva Center): (49:13) The second restriction is a concept in TES. And here he's talking about the man's work. And what's happening here, according to what I understand, is that the desires to receive are intermingled with the desires to bestow. And a person tries to work with the friends, he tries to bestow and suddenly discovers it's not bestowal, it's reception. He’s trying to receive, and he realizes it's bestowal, it’s not scrutinized in him, yet. And then he writes here that he simply doesn't know. He’s in doubt whether he's bringing contentment to the Creator, and then he comes to a need for the force of faith, which comes through prayer. So, that's for the scrutiny of what this second restriction in the work is that the desires are mixed in us, and they're not yet scrutinized. 

M. Laitman: The second restriction is where Malchut rules over Bina and, here, we can bring an additional force, so the restriction will come down from Bina by a certain percentage, let's say. That same desire, that we need an exempt from Malchut, only Bina, then we can draw the lights.

Question (Petah Tikva Center): (50:55) Can we say that also Bina is impressed by the desire to receive? And it all has to relate to the Upper and he's influenced by the desire to receive?

M. Laitman: No, Bina is not impressed by the will to receive because the will to receive is pulling downwards; it's not in order to bestow. 

Student: What I meant is that now, by the shattering and seemingly there was a mistake in the Rosh that it shouldn't continue to receive in order to bestow. But it knows how to stabilize the desire to receive, so that it won't be a mistake next time.

M. Laitman: Yes?

Student: So that's the whole matter of the intermingling of Malchut to Bina and Bina to Malchut. Malchut receiving the intention and Bina gives that desire to receive all the depth of the desire to receive, so that it will be able to reach the correction.

M. Laitman: I understand what you're trying to say, it’s true.

Question (Petah Tikva Center): (52:12) It's written that when he feels the sorrow of the public, there are forces in the body that can cancel his personal feeling towards the collective. How can you feel what that sorrow of the public is? 

M. Laitman: How to feel the public's desire?

Student: It's written, sorrow. 

M. Laitman: Oh, the sorrow of the public

Student: To receive forces.

M. Laitman: The public of the, the sorrow of the public is that they want to receive, and they understand that they can't receive anything in the will to receive.

Student: He writes about the work of a person that only to the extent in which he can feel the sorrow of the public, he has the forces in his body to cancel, to nullify his own forces. 

M. Laitman: Yes.

Student: So, if I want to annul myself, I need to feel the sorrow of the public.

M. Laitman: Yes. 

Student: My question is how to feel the sorrow of the public? 

M. Laitman: To incorporate oneself with the public and to want to see his goal and what he's doing and what he's receiving and participate with it.

Student: The public is like the society, right? Now it's outside, right?

M. Laitman: No, no, no, only inside. 

Student: And a person needs to depict that the collective wants to bestow in order to feel those forces of bestowal?

M. Laitman: Yes.

Student: And then there's this addition, where he has to feel in order to be able to annul myself. 

M. Laitman: Yes.

Student: What is this affliction, what are these pictures? What is the depiction that I can, in order to?

M. Laitman: The same vessels that can be in order to bestow that are still in order to receive.

Student: That's seemingly clear, well, but I want to make it more tangible to emphasize this: We heard that the friend earlier, that we kind of don't identify in the society and then you can't nullify yourself. What is that point that he's writing here that only according to the sorrow we can annul himself?

M. Laitman: Because without sorrow, you cannot change yourself. To the extent that you have sorrow, meaning you have prayer, then the upper one sends you new forces.

Student: Yes, that's exactly what he writes, the question is how to identify this affliction, the sorrow? What is demanded of a person when everyone is incorporating, everyone was here. What is that action that enables this annulment? Something's missing.

M. Laitman: To annul, to incorporate with the correct friends. 

Question (Petah Tikva Center): (55:55) Why is the screen made of coarseness and refinement, as the example: Lishma, Light, Lo Lishma, Kli?

M. Laitman: That's how the screen is built. 

Student: The restriction, the screen and reflected light, does it protect the person? 

M. Laitman: Yes.

Question (Petah Tikva Center): (56:37) You said that faith begins from zero. Does that mean that faith every day needs to be rebuilt in a person? Or is it something permanent that he attains? He builds every day a new faith?

M. Laitman: Yes. 

Question (Petah Tikva Center): (57:03) Again, this strong sentence, that he needs faith to believe that there's contentment above his work. And my question, what is the advice, how to put into our lives, the desire to bring Him contentment? How does this enter into a person's life, this desire altogether?

M. Laitman: That comes from the second restriction; after it happens in vessels from the shattering of the vessels and the second restriction.

Student: That same desire to bring contentment to the Creator, that's already a desire from the recognition of the Creator. Is that correct? And every action, can we say that every action with the Ten is, necessarily, something that brings contentment to the Creator? 

M. Laitman: Yes.

Student: Meaning that the action becomes the main thing, and we don't perform any calculations on the results. We go and do an action with the Ten and understand that this will bring contentment to the Creator, like that.

M. Laitman: I like that.

Question (Petah Tikva Center): (58:44) To continue yours and the friend’s question, he writes here like this: “That this is at a time when he is certain that by annulling his self, the public will be saved”. Meaning, a person needs to aspire for complete annulment will save the Ten or?

M. Laitman: Yes. 

Student: So, where do we get this sole devotion to concede everything, only in order to save the collective? And where is the confidence that it actually saves the collective?

M. Laitman: He sees it from the system, that if he were to correct his vessels that are still immersed in receiving now in order to receive. Then accordingly he would take them out from in order to receive, to in order to bestow, and that's called, saving.

Student: And as long as he doesn't do it, he harms the collective? 

M. Laitman: Yes, because besides him there is, probably, no one to correct it. 

Student: Meaning, any involvement of himself uncorrected in the Ten is harmful? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:00:35) To me, it seems opposite of what friend is saying. It's like Nachshon facing the Red Sea and he sees that by jumping into the water he will save everyone. So, he manages to annul himself and do this action because it's above reason. But because he sees the importance of it, he can annul himself, he's not doing something for the public.

M. Laitman: So, he's not doing something for the benefit of the public? He sees the importance and it's not for the Ten, according to your words.

Student: I didn't get it. 

M. Laitman: Why does he jump to the sea? 

Student: He feels he's doing it for the public, for the collective. Then he can annul his desire.

M. Laitman: Okay, correct. 

Question (Petah Tikva Center): (01:01:40) How, as he writes in the end, to focus all his energy on this point, to pray?

M. Laitman: To arrange, organize the society in such a way that it will push him. And that's how one will push another and everyone towards that one point of incorporation.

Student: This one point, is it a prayer?

M. Laitman: It's to be in the center of reality and pray to the Creator. 

Student: And what is the prayer? 

M. Laitman: The prayer is for the Creator to be revealed in that point.

Student: In this point, how to reach this point?

M. Laitman: Think about it all the time, and you'll see that you're coming closer.

Student: And the friends?

M. Laitman: Also, the friends. All right, what else, sir?

Reader: (01:02:45) We have the next part of the lesson. The Ten As An Environment For Spiritual Development.

M. Laitman: Is this your discussion? 

Reader: No, no, it's selected excerpts from the sources.