The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Morning Lesson: April 29, 2026
Part 1: A lesson based on the articles of Rabash
Rabash. Article No. 36, 1991. What Is, “Peace, Peace, to the Far and to the Near,” in the Work?
Original lesson date: 07/23/2002
Reader: Dear friends, in the first part of the lesson we will enter a lesson with Rav based on the article Peace, Peace to the Far and to the Near in the Work. We'll read the article, first, in the Ten together and we have 34 minutes for that. Tens who finish early can begin a workshop on the main insights from the article. Notice that after this part, we will start a pilot of a new format for studying among friends based on the article and the recorded lesson that we're going to study. We're starting with the Rabash article, "What is Peace, Peace to the Far and to the Near in the Work?" What is Peace, Peace to the Far and to the Near in the Work?
M. Laitman: We read from the article, What is Peace, Peace to the Far and to the Near in the Work, what does it mean, the near and the far? I depends how you decipher the concept. Anything that is attained is attained only through a collision against something that comes against it. Without limits, the created being cannot work and this boundary has to be clear because he is attaining—what he's attaining is the boundary between him and the Creator. And, by that, he receives a Partzuf, a form, some kind of silhouette, yes? And through that, he has this understanding, perception, discernments, meaning the created being must always work within certain limits. The Creator created a point of darkness, the black point on the white background of the abstract light. And through the collision – the feeling of contrast, disparity between oppositeness, between that point of darkness and the light – the created being brings out all the letters of the work, really black letters on a white background. And gradually connects them together until, as we say, he writes the entirety of the book of Torah. This is through the vessels that he attains and the combinations of these letters that he combines; he then attains all the perfection of the Creator.
These things all come from the dispute and really through collisions, conflicts, two things standing opposite one another: the will to receive and the will to bestow. As we learn, each Sefira has sub-Sefirot, and sub-Sefirot through to infinity, that's how it is. What is each Sefira? It's each desire, each discernment, that's how it is divided. Let's say, from the beginning, what is the use, what is the benefit from this oppositeness? Now, we see that through it, there is a benefit to this oppositeness because without it, we cannot advance. Now, when we begin to advance, there has to be some sort of resistance in various ways; resistance like that of Korach is not good – differently, it is good. Meaning, there are such things that come against the Creator, but they're positive, and there are those who are negative, what does it mean, positive and negative, if it's against the Creator? Because if it's those by which you scrutinize the qualities of the Creator in order to come to resemble Him, then it is a positive; if it is with the purpose of remaining as one is – not to come to resemble Him – then it is negative. With Korach, for example, why is it negative? It's a dispute which has no benefit; it doesn't come to push the person towards the purpose of creation but, rather, to force him to remain in the dispute. The positive dispute, then, it builds, as we say. As we say, The conflict of elders builds. Elders, meaning they have wisdom, they're elderly, elders. Then, even if there's a contradiction between them, by contradicting each other they build more and more something bigger, higher, and that's how we need to understand that these things work. And so, not to shy away from disputes, not to be afraid of conflicts, various such scrutinies. The main thing is, what do you begin with from the onset, what do we do it for, what do we want to achieve, ultimately? If these two points are always in front of our eyes, then whatever takes place in the middle will be beneficial and constructive,
So, Hello, Peace, Peace to the far and near, there are several different states, close and far, as if for or against – that's how they appear in any case. If they all come to peace then it is actual peace, peace to the close, to the near and the far. Then, they act positively; they have a positive effect, and even more so than things that seem, even more so with the things that seem distant and opposite and contrary. From them, actually, we get the biggest, best discernments, really, those special discernments that clarify the state and are close to the goal. That is what I think is the message of this whole article. These disputes exist within a person, between a person and his friends, between a person and a more external environment or between a person and a hostile environment. We must always look to see if this is beneficial in terms of the goal; which is to say, is there an opening of the eyes in this, in the Torah? There's always this revelation of Divinity, or as with Korach, where the dispute was in order to just contradict the whole thing, and to deviate away from advancing towards the purpose of creation. We have within us such qualities, too, and around us, well, there's no lack of such descendants of Korach of all kinds who also want to contradict simply in order to obfuscate, to confuse, and not to allow us to advance towards the goal. Sometimes, we can actually see that there is some group of people who don't have eyesight and they're shouting at others, You mustn't open your eyes, right, that's exactly what it looks like; and whoever opens his eyes, he's at fault. Why, why is he wrong? They don't feel a lack in this, so you also mustn't open your eyes, be like everyone. You can understand them—that they're poor, they don't have this feeling that they're lacking this sense, but how can you listen to them and remain blind? If it is known, if there is already some feeling of lack, where blindness is complete darkness for you – without entering a dispute, without intervening, mixing with those who have no interest, no sense, no discernment regarding what it means to see, what it even means to have a lack for vision. Just to do what nature demands – as their nature demands – to remain within their blind nature, our nature demands the opening of this additional sense of vision.
It's really like a big mass of the blind shouting, You mustn't open your eyes. It's forbidden. That is a kind of dispute that is not worthwhile getting into, and it is not for the sake of the heavens because the heavens, the purpose of creation, is to reach the opening of the eyes. That is, in essence, what Korach wanted, what does it mean, he wanted? When we enter the Divine system and we see how everything is built – and, of course, Korach is an angel but in the work of the angels there are various roles – the role of Korach is that of showing a dead end in a certain kind of attitude towards development. There are other forces, as well, which bring a person towards advancement but, of course, without entering the state of Korach, without scrutinizing it and seeing that this state is not beneficial, that it goes against the purpose of creation. I mean, it's not that it's negative to begin with, no, of course not. Without scrutinizing it, it is impossible to progress; it is, as we learn, there are twenty-two letters and the Mantzepach, five additional letters which correspond to the boundaries of man, the five limitations, the Malchuyot. Without these Mantzepach, it is impossible to advance without these main boundaries. And therefore, in each and every state, we must quickly discern these boundaries, and in them, each and every one will scrutinize the Korach within him – and the sons of Korach. Only by recognizing the boundaries, can we advance, can we progress; the person is always thrown as a stone from a sling between these boundaries, from wall to wall. Without feeling some kind of limitation, he cannot grasp; he cannot find north, as we say, where to advance towards, how to advance.
We are speaking about these very positive things as one – they're all, everything in the Torah and in these articles, it's all angels, forces that the Creator presents to us where each and every force, we must actually come to know, to recognize, diagnose. To see the good things in it, the bad so to speak, yes? They are regarded as one and the same; there is no inferiority in any force in nature. We must use each and every one of them for its purpose; and then we say, Peace, Peace to the far and to the near, as each and every one of them brings the person to faith; that's it. Any questions about the article itself, yes?
Question (Petah Tikva Center): (48:11) How to run the dispute?
M. Laitman: I told you how to manage the dispute, the dispute you manage by not leaving the two points, the beginning and end. Where, if I enter the dispute, then, it's clear to me that I enter it because I want to scrutinize, There's None Else Besides Him. To scrutinize that There's None Else Besides Him, I need the powers of, If there's no one for me – or rather, If I'm not for me, who is for me? Me, myself, and I go and scrutinize it, I go with the Creator as the Creator says, Come to Pharaoh. Meaning each and every force I approach, even the good or the worst, it doesn't matter how it appears to me. I need to approach it with the Creator, together; what does it mean together with the Creator? In adhesion to Him as much as possible and then it is certain that I, if I'm always walking with the Creator into that dispute and also within the dispute, within the battle, yes? I also hold, maintain within me this connection to the Creator and all through the dispute. And also, when I exit it, when I emerge from it, it's a sign that I passed through the state by the shortest path. And if somewhere in the middle, I lose the Creator – I get lost – then time lengthens. It doesn't matter if the time lengthens, or is shorter, but if in the beginning and in the end, I felt the Creator – I was with Him as one and also in the middle, here and there or all the time, yes? Then it's an indication that I added this dispute, joined it towards a greater greatness of the Creator in connection with Him. Then, before the dispute and after the dispute, there is a difference in how I connect to Him, I gained a greater connection. That's it; that's the end of the process and the benefit from the dispute. We say, A husband and wife, the more they fight, the more they love each other, yes? There is something to that, I don't know if it's 100% true in our lives, but there is something to it. They scrutinize various things, and they see that above them they later reach peace, peace at home. From that, they learn how to be together, to live together with all the issues, with all the issues, yes, in each one of them. They take into account the lacks and they add together the lacks, they add them to their connection. It's beneficial, it's worthwhile but if to begin with, they make it; they do it in order to renew the connection, to make it stronger, that's something else. Usually, we don't do that in our usual, regular life, in the work of the Lord, that's how it should be, in the beginning and in the end and also in the middle. The goal must always come first with each action, each thought. And then, of course, what happens after the action and the thought, meaning in the midst of it, in its depth, that is of course beneficial. It strengthens the connection more, brings better understanding, preparation, yes.
Question (Petah Tikva Center): (51:57) Maybe it's also good to awaken dispute within the group in order to achieve peace.
M. Laitman: It's worthwhile to awaken dispute within the group?
Student: Right.
M. Laitman: Then what am I doing? Don't you see that I'm, don't you see what's constantly, I'm constantly, you know, agitating, making waves? But the question is actually to what degree – first of all, I don't see that it makes people very happy! Nobody wants to budge from their seat, right? Very simply, it is necessary. Yesterday, even, I started doing it online in Russian, there's this internet group, this forum of the groups; I also saw that there's a very dormant state, kind of it's just, they're leaving, they're almost not. And so, I wrote a few things there: Where are you? Where are you from? What's happening? – and this and that – they immediately started responding! Within a day, I received fifteen replies, maybe, you understand? That's it, what can you do – there's nothing you can do. But there must be a kind of, this kind of mechanism in the group, where if truly there's no renewal, but not just renewal that comes from nothing, from the air but through searching, right? If there's no renewal, it's a state where—we talked about this, that in spirituality, if there's no acceleration, it's a stop and even decline. In spirituality, it's like according to Einstein, right? You fly in the speed of light; if it's unchanging, it means that you're still in the same place. You know that, right, you heard about it? You're not, you're a musician, not a physician, but that's how it is. It means that everything that's constant is worth zero, very simple; and we need to take that into account, we need to stay with the constant. This is, but this is called inanimate; everything comes from the inanimate – but what's inanimate is inanimate – don't think that there is renewal in it. But for us, in the work of the Lord, inanimate cannot even be just remaining in the same state; if it's inanimate, it keeps getting less and less, growing smaller and smaller.
Question (Petah Tikva Center): (55:26) We heard, there were questions about what we've heard that we've heard more than once, that the only thing you can get from the group is a concession from the group. It's inspiration and, lately, I heard all kinds of groups of people.
M. Laitman: You didn't ask anything, I heard all sorts of formulae, what are you listening to?
Student: What can you receive, what's the one thing or most important thing you can receive from the group or give to the group?
M. Laitman: Upliftment, upliftment, levity, upliftment, the greatness of the Creator! That's the only, and most important thing that you can receive from the Creator, meaning if you receive that, you need nothing else. If you don't receive that sufficiently, then you need to be impressed by how they're challenged and how they contend with the force of the shattering, the force of – well, their grip on the goal, the desire to survive in all these states towards the Creator and all sorts of impressions but, ultimately, after everything. The main thing that you should receive from the Creator is the greatness of the Creator.
Student: An inspiration towards the goal?
M. Laitman: I don't know, inspiration towards the goal – these are such abstract things – well, let's say it is like that, let's say it is better to have such confusions.
Student: There are opinions in the groups of people that external inspiration; external expression has no value. And that what a person needs to do is look at the face that's sitting here, even if it's asleep, and come to inspiration from that. Basically, external inspiration is not important at all.
M. Laitman: There is the matter of concealment in the work of the Creator; what does it mean? There is the matter of concealment in the work of the Creator; what is the matter of concealment? Be humble with the Lord your God, meaning that a person hides himself from the external public; then he hides himself from the friends; then he hides himself from himself, and later he even hides himself from the Creator. These are degrees and, in that, there is work and very, very complicated, difficult – we don't even have the words for these things yet so that we can understand each other. I'm not touching upon this at all now. But we need to understand that we are in much simpler work in the group. What does it mean, simpler work in the group? Of course, it would be best if we didn't talk about the work of the Creator at all and would just learn TES or read the articles without saying a single word, each one from himself, you know, without revealing each one's heart. But in that, we would be, each one of us, we would never even look to the others. We would never have been able to connect to the others; we would think, well, the way our eyes see, no one would know the heart of the friend but only know his external form. And so, of course, in that way we would never get stronger; we would never be reinforced by one another. This perhaps gives us work to do opposite one another, to appreciate the friend, to believe above reason that he's great, that he's doing the work, that he's just seated here, even with this kind of face that's as if implies that he doesn't care. That's how the Hassidim would act, this is the whole matter of the Hassidut, the quality of Bina, right? To be humble they would enter the synagogue in Yom Kippur, and they would place like little crumbs of bread on their faces, if they just ate, or various such things. They would have conflicts, and they would remove from themselves various fears that they're working in inner work, opposite some kind of external – it's called the evil eye. The evil eyes against the work of the Creator, against things, against beastly things, well, that we don't talk about, really. But of course, of course, this is a state that it is worthwhile to reach, but if we work in that way, then we will all just sleep until we actually sleep at home and not come here anymore.
So, our custom is to talk about what's written in the articles. We discuss them, all of us, where it's written this, it's written that. And we also show each other not the inner work that each person does, but what each person does for the society so that each one can be impressed by the friend. And who wants to do no less than the friend, and here we can understand those who feel that it's more worthwhile to do internally, and those who understand that without it, it's not possible, but only in externality for the time being. You understand, it's a problem, it is a problem as far as I'm concerned, even a person can even sleep in the middle of the lesson, if he's present. And generally, he studies, and sometimes he just falls and sleeps, falls from physical exhaustion, or falls because of his inner state. Then I, you see, I don't shout at them. Do I shout at you for sleeping all the time? You see?
Question (Petah Tikva Center): (01:02:24) So, there's a problem, there's a problem that people are asleep, might be asleep all the time, sometimes it's temporary.
M. Laitman: You know what, I don't care even if it's all the time, seriously, I'm telling you, I wake them up sometimes, you know. But really, from my inner state, I don't shout at a person about his inner work. I can shout about behavior, also not often, not really, but mostly I shout about one's commitment to the society. This you did, this you didn't do, this you promised, you didn't do, such things, you know, completely external. The work that each one took upon himself and he must do, and there are no compromises here. But more internally than that, how to shout? Really, it's his own business, I'm not going to examine, to weigh how difficult it is for each one to make various spiritual efforts, it's not my business. And so, although we talk about it and think that we should do this or that, for the time being, I don't know. Maybe you can try, each one in his own group, to act in various such ways, not to agree, not to say anything to anyone, or do say. I don't know, this is your business, it doesn't, it's not my issue. As far as I'm concerned, half the people can sleep. Sometimes we want to study something in a certain way, we have, you know, to raise questions and arguments, then you need to awaken everyone, but you can see.
Question (Petah Tikva Center): (01:04:30) When you say it's our business, it's like you don't care about it.
M. Laitman: It's not that I don't care, how do you know that it doesn't bother me, that I don't care – because this is how I behave – because I don't respond, so I don't care? I care very much, I just know that I don't go into that, that is an inner thing.
Student: It's not yours?
M. Laitman: No, it's not yours, maybe it is, maybe it is yours but it's not my, it's not a matter for me. Again, why? Because in the group, what you can do towards the friend, I cannot do towards you or him. I, towards you and him, I cannot do that – I mustn't do it, it's forbidden – I also can't enter your inner work. What you're touching upon here, this relates to your free choice and your own personal development, inner development. And I assist you in things that you don't even know about that you don't know, and you won't demand. This is simply my thing, as a teacher, as someone accompanying you. But this is it. In other things, I leave you, and I cannot enter into there. And where I can go in, I go, that's it, the rest of the things you do. And you can talk about it in the group: Now we'll do this and that in the group. Decide on some law and act, accordingly, follow it, try; you'll see how it holds, learn from it if it's okay or not, if it's beneficial or not, that's fine. But it's not that I'm going to go and tell you, this is forbidden for me. If I don't do it – and you know my character, I'm ready to do, to make whatever I want, do whatever I want with anyone, right? To decide things and obligate you but this is in the beastly life. But in spiritual life, where one follows the individual, there each one is an individual, and there I cannot enter, so don't demand it of me. And in the group, you can demand your friends whatever you want. If they agree, right, if not, no, they're your equals. You see, the Creator leaves to us some kind of free choice from the upper degree to the lower degree; you can't compel everything. Situations, advice, urges, awakening from within, He does everything from the upper degree except for one thing: in that development, some kind of freedom remains, and that freedom you need to fill up, not me.
Question (Petah Tikva Center): (01:07:14) On the other hand, if people are very obedient, it's very convenient.
M. Laitman: Of course, if everyone gets used to waiting, when will Rav shout again? When will he do it again, yes?
Student: So, if it's comfortable, they say, Oh, you see, Rav said it, that's not a problem, it doesn't, no issue.
M. Laitman: The whole world, the whole world, you tell me, look at the whole world. How many people want to be great managers, how many? 1% maybe of the entire world, and that's also much. But 1% of the whole world have some kind of urge, some desire to be the first in something, to decide on things, determine something, do something, manufacture something. The rest simply agree, Leave me alone – give me, I have a small head, give me some small work. You see construction workers, right? You have here, look at the buildings, you have 30, 40 people simply toiling away, sweating in the sun, that's just awful things, seemingly, right? I look at them and I could never do such a thing, from morning to night. You almost don't see the progress in that work. What do you get from it? There is a building, there's no building, this is a building, it doesn't care, he only wants to receive the paycheck, and that's enough for him, he doesn't demand anything more, he doesn't suffer from not doing something creative. The will to receive is not so developed, and they agree, he doesn't even want to, just give me a command, I'll just do whatever you want, and then I'll have no problems, that's 99% of people. But we need to be each one prominent, you know, special, the work of the Creator is when you have a challenge because you're going to decide something, you're going to become independent and special. You want to resemble the Creator; you understand what we're talking about? It's not coming to resemble some kind of floor manager, right, some kind of professor, some kind of prime minister – just resemble the Creator. So, if you have some inner motivation, inner urge for that, then you really go towards it; and if you don't, then you become Chassid, a devotee. So Chassidut, you have various nice laws and rules, you know, it's tradition, I'm not saying it's bad, it's wrong. It's according to the inner desire within the people. But you can see how many want it; even if they want it, they didn't choose. They have this desire; there's someone pushing them to be these individuals. You have those, From a thousand, it's written, one – from one million, I hope it'll be! So, you cannot in one way demand from each and every one. To awaken in general, yes, but really – if a person still doesn't feel within a drive to be unique like the Creator, then he doesn't. Do you create in him the will to receive, can you awaken in him, can you accelerate the development of that point? Only through external actions like that, general awakening.
Question (Petah Tikva Center): (01:10:10) The problem is that all these, I don't care, except for those people that I don't have any other one, I have nowhere else to go.
M. Laitman: Besides these people, you have nowhere to go; you have no other people. So, try to build from them a society, and as big as possible, because with individuals, there's a very small amount, small number. So, the bigger the society, there will still be a greater force there. The king is glorified in the multitude of people, you need to know the king, so you have to be impressed by the greatness of the king. So, from one or two or three, you cannot, maybe from 20 or 30, you can. That's why even though there are those who are Hassidim here, or half Hassidim. And half are already drawn to be Kabbalists, to receive the degree of the Creator, some are more, some are less, so everyone should have a place. But in a group, you can do more than I can do, I am shouting at you like a manager at work, like a boss at work. I feel I'm entitled to do that; it's like a business, there's an organization here, it's a business. It's a business, we have dissemination: we have entertainment, buying, selling, all kinds of things. It's a company. But with spiritual things, I engage in this in ways you don't know, and what you can, but you yourselves can do anything – we've already talked about it. I'm sorry to see that people, the next day they follow the idea that they have – we talked about groups, about doing this, doing that – a few hours later, the next day, half of the issue falls apart; two days later, 90% fall. I would write it down; I heard from the Rabash while I still thought it was worthwhile. How many things did he say clearly, very few, but I wrote them down, like I always write down, write notes. And then I would take them out: do I still have it in me, I don't; should I renew it or not? Should I ask him about it or not, etc. So, I had this like a bundle of, yes, these notebooks. So, I would go back to the notebook, to a previous date, and I'd see where I am in this. Or I would write it in the books, not letting the matter that is important slip away, forget about it. Because I still don't know its importance, it's not apparent in me, so I have to renew it. As much as we learn, as much as we read, still, the groups, there's no importance for it.
Question (Petah Tikva Center): (01:14:49) Despite it being my impression, but the thing is, the most newest thing I heard and saw to do is actually the same with others. Meaning it's a simple thing that people have changed, and it becomes something that was back then. And it's the most, it's the best thing I heard – something worse is like less good, and these people are happy that they return to the groups and are having, and simply like taking the burden upon themselves.
M. Laitman: A person is impressed by changes, by innovations; he's impressed by changes. The question is, in what does he find innovations? In different people, in the type of work, in a higher goal, in some new discernment. But we have to live by seeing changes, innovations, it's a must to have it in front of our eyes, otherwise, we fall, otherwise, we fall. It's a big problem that a person gets bored and really doesn't know what to do. Why do you think I wrote so many books?
Student: For innovation?
M. Laitman: If I weren't seemingly obligated to publish, what would I do, you understand? What, I would what, go for walks – go, I don't know? Even the simple things that I translate, and scrutinize, and clarify, or organize, it constantly pushes me to see the same things deeper and deeper. So, we search, especially that there's so much time, I seemingly have a lot of free time. Besides the two hours that I work, the rest of the time, more than three hours, what else? If I didn't fill it up in this way, according to the obligations that I really took on myself, then I would, a long time ago, I don't know what I would do, I would hang myself from boredom! So, we need to invent all kinds of opportunities, all kinds of reasons to have innovations, to have changes all the time, you understand? It's a problem, and indeed, there are things that are boring, so I answer emails, the forum in Russian; I'm writing a book; articles for the paper; a book for Makarov toward the lectures. I'm preparing the lectures, at least in America, at least for some time, some material. Here, maybe a magazine or a paper, all kinds of things, you know, so it's all divided – sometimes I cannot deal with it. So, I deal with that, or I cannot do this, or go back to that, or do something else. You have to have several things, so you can always throw yourself into something that doesn't push you, reject you so much that you remain hanging in the air – these things have to be. But in a group, thank God, you have several people. Each one has ideas, and it doesn't matter which idea you follow; it really doesn't matter, as long as you work. There's this law with the dough before you make a matzah on Passover: for 18 minutes, you must not let go of the dough; you have to keep playing with it. Otherwise, the will to receive with the water together, it becomes leavening, you understand? You have to constantly do, it doesn't matter how, however is possible, yes.
Question (Petah Tikva Center): (01:19:40) There is more, but I simply have this impression after two, three weeks of going around and seeing how they come from all places. People are saying we're a free group, and the most important scrutiny we have is whether to come to the lesson tomorrow or not.
M. Laitman: No, the question of to come or not to come to the lesson, there's no such thing, this is an unbreakable law, it cannot even be a question.
Student: Free?
M. Laitman: No, this cannot be a question. Each one can choose, say for example, if he has a broken leg or not broken, or something like that, so he'd come or doesn't come. That's something else. But if a person is healthy, more or less, even if he has fever or something, you know, medium kind of, a little bit of fever. With Rabash, there was no such question whether to come or not to come, I'm serious. Okay, so really, you're a little sick. So, what if you're sick? You're gonna lie down at home, sleep here? It's a habit that you can stay at home like one day a week, it breaks for you all of the, the whole path it breaks for you, it cannot be. You let go a little bit and you break the boundary, and then I don't know what it can be, you understand? If I cannot come to learn from some place, and I get up and do it at home, this order must continue. We see even old people, if they, when they are retired, when they retire, if they don't do anything, they die. He has to create some order for himself to travel, to work, to do all kinds of things, to be committed. People don't want to retire, why? Because it breaks their life. You see how unhealthy it is to the body, even our body, if it doesn't work. There's no such question as their friend may not come, and you are forbidden to ask him, and he's permitted not to come. It's a question that is less than being in Bnei Baruch, totally serious; it's a law. First of all, everyone's here, that's it. First of all, you're sick, you're healthy, drag yourself over here. And here, when you're sitting, drink a cup of coffee and then decide what you want. But first of all, you're sitting here in a chair, on your chair, that's it; in other words, it cannot be that it's after a thought – it's before any thought. You're seated here, after that, start thinking. You must not ask before you come here whether to come or not, there's no such thing.
Question (Petah Tikva Center): (01:22:54) What is most annoying is that this inability of a person, even in the groups that have been organized for half an hour, an hour, is the inability to decide. Here, I'm close, and I'll sit here, and I won't move from here. There's people just walking around from between the groups.
M. Laitman: If you speak to psychologists, they will also tell you, and we see it here outside how much we don't understand who we are. What is a better way to connect, and by which criterion to connect, and with whom it might be more instrumental, better for me towards the goal. Maybe now I need to connect with those people that I didn't even think about and didn't speak to them ever from all the group of Bnei Baruch, we don't know that. So, try all kinds of possibilities, I said.
Student: We're not trying.
M. Laitman: Yes, you're not trying? So, let's do it this way: up to 1.7 meters tall, one group; from 1.7 meters and above, etc.
Student: He won't enter here!
M. Laitman: The friend is laughing, yes! So, what do you want me to do? I want you to try all the possibilities, by this, you get to know each other. You just find some possibility, in the end, you'll find it, it doesn't matter what, but by this, you get to know each other better. At least you look once at each person, this is very important work. According to what we see in spirituality, maybe we should look at people who are completely, completely not in your field of vision, ever; you simply didn't see them. Maybe them you should actually take into account because if you didn't pay attention to them, and now you will pay attention to them – against your will – then you will extract from them such things that they will be exactly against you. You choose those who are more similar to you, maybe it should be the other way around – you should take someone who's completely not. And he will show you with his qualities, such qualities that are also in you, but are latent. For example, I'll take the friend, our friend, you know, he's like a turtle! What he does, how he speaks, I look at him, I'm just looking at something that you can see on the outside, yes, the difference between us. But if, for example, I were with him and there will be many other such things that are contradictory, contradictory in me as well – except I'm not using them – so it will help me bring out this reservoir in me, that I have in me, and then I will be enriched from within with my own qualities that I never used.
Student: That's also an innovation.
M. Laitman: It will be an innovation for me, of course, because through education, I was constantly in through advertisement, or I don't know what, all kinds of things that I. So, I developed only one part of my capabilities, and now I will develop something else, so maybe we shouldn't look for someone who is suitable, maybe it's to the contrary.
Student: How is it according to astrology?
M. Laitman: The husband and wife should not be from the same sign, right?
Student: It's undesirable.
M. Laitman: Not desirable that they are from the same sign, why?
Student: Because they have the same qualities, they'll be blows to each other all the time.
M. Laitman: The same qualities, blows all the time, you see? It's conspicuous in you, you see? Yes, you understand about these qualities a lot, and the other one understands these qualities a lot. So, because in him, it's also active, so each one with his own sharpness in all kinds of discernments, and then they are equal.
Student: Or vice versa, if you don't attain each other ever.
M. Laitman: Oh, you see? So, if it's completely opposite, then they just pass by each other. Okay, there, we say that he has peace from quiet, you understand? For us, the goal, you know, not to fight; for us, it doesn't matter, even if I do fight, as long as I have a goal, it's something else. I don't know, but we need to do something. Any other discernments we should see?
Question (Petah Tikva Center): (01:27:55) It's a very powerful matter of being not comfortable. When you say to a person, look who you're with now; you can see that's not your place. And he says, I see, but it's my place, and I, but I can't move, it's unpleasant for everyone from here.
M. Laitman: I will tell you, in our synagogue, in our shul with Rabash, there were people of all kinds: blue collar workers and great accountants, all kinds of accountants. There was, for example, there was an accountant at a company that was bringing to Israel all of the steel and metals, and all kinds of things from Sweden, from the United States. It was really a big shot at that, and there were those who were great contractors; and there was those who were living from charity – that was their profession. Also, in terms of kind of type, meaning I and several others were from Russia. And they come in the last few years, there were a few Sabras, Israelis, a few Americans, that's it. Some Hassidim and people who became religious. I don't know, we saw that, for example, Hassidim and those who became religious – who were born secular and became religious – they don't connect because of education, it's not the same language, internally. For us, too, it's difficult here, between Israelis and Russians in terms of mentality and language. Still, in short, to speak about it a lot between people in communication, and afterwards, I believe it doesn't really interfere. What can I tell you, I don't know? I remember, I was surprised when I came from Rehovot, that the Rabash was going to some wedding, some important wedding, he takes with him people who are completely not simple people. Not these handsome Hassidim to be next to him, like when the Admor, when the great Rav comes. No, he took me; I came with this short suit, this hat! I would walk with these shoes, simple shoes, even without socks – I had a problem with my skin, with my feet. He would take me, he would take Joseph, this Yemenite guy. You know, this great Rabi, Ashkenazi, Polish, takes such a person like me, and some Russian, and a guy who repented and became religious, and goes with them to an important wedding. It's completely not customary, unorthodox, so he would do that. What can I say, I don't know? See with whom to connect.
We need to work on it all the time, but all the time, so nothing, we have more time, it stops us. Well, friend, you have some summary of what's happening in the group, which shows you as to be in charge.
Student: But there's no groups.
M. Laitman: Oh, he's in charge only after there are groups.
Student: The matter that I asked several people is that there is?
M. Laitman: So, what's your general impression?
Student: There are actually already 30 people that connected in the groups.
M. Laitman: According to what did they connect, according to character, according to those who are similar?
Student: According to what we talked on Saturday on Shabbat about what each said, and only several individuals remain.
M. Laitman: Many people are alone, right, and also small groups, three, four?
Student: Yes, there are, but few, and usually it's where there's groups that there are six people or more.
M. Laitman: From six onwards and those who are alone.
Student: They're simply searching, trying, but not connecting.
M. Laitman: Who is still not connected, are there many? I don't see. Oh, one friend, good, who else? Yes? What, they didn't take you, no one's taken you? What's the matter with you?
Student: Me?
M. Laitman: No, you actually.
Student: I'm also searching.
M. Laitman: Searching for what?
Student: I'm searching for what you said, for simple, being suitable to, on a corporeal level. Every group, there are those that I can connect, and there are those that are a little bit of a problem, I assume. I didn't check in depth.
M. Laitman: What do you mean, I didn't check in depth. Then there's nothing to talk about. You already said that a word that, that's it, what do you mean; I didn't check in depth? So, why are you sitting like that? So complacent?
Student: The group that I tried, the guys, they don't have a group yet. I didn't have this ability yet, or this necessity for it. Meaning, I need necessity for it, some kind of drive for it.
M. Laitman: You don't feel the necessity?
Student: Necessity, yes, but this inner drive, there's people that, meaning, to demand from people, it's more than to ask. And if you ask people, they tell you, yes, tomorrow, today. But if you're demanding, then you're really making a different impression, here.
M. Laitman: Did you go to everyone and ask before you demanded?
Student: Then, many people, yes.
M. Laitman: Okay, and what happened to you? Nothing, as usual. You're behind a few years, just like after every action. What can you do? It's nature, I guess it's – well, if it's three or four, that's okay, I thought it was much more.
Okay, let's learn something, I don't want to continue Part 16, because people aren't hearing there – many people are outside.