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

Daily Lesson (Morning), November 4, 2024. 

Part 1: Baal HaSulam. The Introduction to the Study of the Ten Sefirot, Item 118 

Reader: Shalom, we are reading from The Writings of Baal HaSulam, the Introduction to the Study of the Ten Sefirot. We continue from Item 118. You can find the study material in the Arvut System and on kabbalahgroup.info, and you can send your questions live through those websites.

M. Laitman: I hear you. 

Reading: (00:32) Item 118 Now you will understand the addition that Rabbi Elazar, son of Rabbi Shimon, adds, and also why he does not bring the phrase, “half guilty and half innocent,” like the first Tanna. This is so because the first Tanna speaks of the second and third discernments of love, as has been explained above (Items 70, 72), while Rabbi Elazar, son of Rabbi Shimon, speaks from the fourth discernment of love, the eternal love—the disclosure of face, as it truly is, as in The Good Who Does Good to the good and to the bad.

M. Laitman: Yes. Any questions? No? Then let's continue. 

Reading: (01:55) Item 119

We learned there that it is impossible to be rewarded with the fourth discernment, except when one is proficient and knows all the dealings of the loved one, how he behaves with all the others, none missing. This is also why the great privilege, when one is awarded sentencing himself to the side of merit, is still not enough for one to be rewarded with complete love, meaning the fourth discernment. This is so because now he does not attain His merit as being good who does good to the good and to the bad, but only His Providence over himself, as said in Item 77.

Yet, he still does not know His Providence in this sublime and wonderful manner with the rest of the people in the world. Thus, we learned above that as long as one does not know all the dealings of the loved one with others, until none of them is missing, the love is still not eternal, as said in Item 73. Hence, one must also sentence the whole world to the side of merit, and only then is the eternal love revealed to him.

Now you will understand the addition that Rav Elazar, son of Rav Shimon, adds.

And also, why it does not bring the phrase half guilty and half innocent, like the first Tana. So, because the first Tana speaks of the second and third discernments of love, as has been explained above. But Rav Elazar, son of Rav Shimon, speaks from the fourth discernment of love, the eternal love, the disclosure of faith as it truly is, as in the good who does good to the good and to the bad.

M. Laitman: Questions? 

Question (Petah Tikva Center): (03:53) I don't know if there's an answer to this question but it's not entirely clear in which vessel can you feel these dealings of the loved one with all the creatures of the world, none missing. These are such exalted words. 

M. Laitman: Yes. 

Student: How He behaves to him as Good That Does Good, you know, the states, that's also not clear with which vessel is this perceived. 

M. Laitman: I couldn't tell you, a person who follows along with what we learned here, how can it be that such a thing will be revealed? But, on the other hand, this is what he writes.

Question (Petah Tikva Center): (05:06) I'll continue the friend, it says also when a person is rewarded with determining everything to the scale of merit, it's still not enough to reach complete love. And I'm going to ask, what is complete love? 

M. Laitman: He writes that it's love that comes from both sides: the side of good and from the side of the bad. Meaning, it doesn't matter what he receives from the Creator, complete love shines within him in return. 

Student: What is then this point where I see the friend on the scale of merit, and it's not enough for love? What is that point, is this on the way to complete love? When I see the friend in my vessels, the line of merit, is that an in-between state, intermediary? 

M. Laitman: It's still a state where you don't have absolute, complete love. And so that's how you relate to your relationship with the Creator.

Student: I still don't see his entire attitude in love toward me by seeing the friend in the scale of merit? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (06:39) Among two people, if I feel that the other loves me completely, that's it, there's no demand beyond it. So, why would the Creator, even though He is feeling complete love, he wants to see the Creator relating to all the people like that. Where does this demand come from? 

M. Laitman: Here, it speaks not about how one relates to the Creator but, rather, how one relates to the concept of the Creator. Who relates back to everyone, leading everyone, including everyone. And so, what's important here is to determine the way in which the Creator relates to everyone.

Student: Meaning, a person discovers not that the Creator's love is not eternal, but he is not relating correctly to the Creator. 

M. Laitman: Yes.

Question (Petah Tikva Center): (07:48) We see the word measure here. How can you explain that? 

M. Laitman: I don't know but a person certainly has some scale with which to measure everything he feels. And so, that's how he should relate to it; he should measure and so that's how he conducts himself. 

Student: So, one would look for the highest virtues in the friends, see their merits. 

M. Laitman: If it's written so, then yes. For the time being, it's not written anywhere. 

Question (Petah Tikva Center): (08:55) What does it mean that he has to sentence himself? He must sentence himself and the whole world to the scale of merit.

M. Laitman: Yes. 

Student: How can a person sentence, determine? We know the Creator gives everything. So, what is in the power of a person to sentence and determine? 

M. Laitman: But the person influences what he sees, what's revealed to him, that's what we're talking about. 

Student: How does he influence it? 

M. Laitman: Through his attitude, through his actions.

Student: I'm sorry, it's not clear. 

M. Laitman: What are we talking about? 

Student: It says that he sentences to scale merit. 

M. Laitman: Yes.

Student: We see that we can never justify in our vessels of reception whether it's something given to us from above. You can't do it, you can't see the things in this way, yourself. So, in essence, you are not sentencing. It's the Creator who sentences, who decides. He opens the door for you, it's not like you are opening the door.

M. Laitman: But it's according to your state, according to your situation. The Creator doesn't do it without relating to the person. 

Student: Maybe according to your exertion but it's not like you are who sentences. In what way does the person actually sentence? 

M. Laitman: He sentences through his actions by which he pulls himself and his Ten, and the entire world, to some extent, towards the side of merit. 

Student: What does it mean, he pulls? He pulls himself and the world? 

M. Laitman: He thinks about the Creator as the Good Who Does Good, and of how everything is governed by the Creator for the best. 

Student: Meaning, if a person thinks about the Creator as Good Who Does Good and everything is managed for the good even though he doesn't see it with his vessels. Then at some point the Creator opens the door and that's what he sees? That's what he means to pull him? 

M. Laitman: Yes.

Question (Petah Tikva Center): (11:50) What does it mean to sentence the whole world to the scale of merit? 

M. Laitman: Sentencing to the side of merit, it's written down there what it means to sentence to the side of merit. In essence, he sees all creations in the world as having merit. 

Student: But he naturally doesn't see it, so what, is enough to say to himself? 

M. Laitman: He needs to bring himself, he wants to bring himself, and he's capable of bringing himself to a state where everyone appear to him as righteous. 

Student: If he's going to a more general thought that the Creator is managing the world. And then if he looks at things systemically, he can justify certain actions of people. So, it’s like he's looking from a bird side at the system but relative to the action, he goes to the providence of the Creator, it's not that he is justifying Him. Meaning there's something here, it's not clear what is the action. When a person sees bad actions of people, on what does he justify them? Unless he looks at how the Creator is running the world, and is bringing it toward the purpose of creation, then it's good. 

M. Laitman: Or?

Student: Or the person who's now performing an action, he's righteous, it's good. So, maybe he is considered, it's not clear how to scrutinize the action of the other? 

M. Laitman: Yes, I understand you. 

Student: It's also a question, what's the connection between sentencing the whole world to the side of merit and the dealings of the Creator with everyone is in the Good Who Does Good? How does he get from one to another? 

M. Laitman: By determining how the Creator relates to the created beings.

Student: By what changes in me, as a person, relative to my relationship to the other? Why does it bring me to love, why does it correct me when I'm justifying Him? 

M. Laitman: I work on myself in order to convince myself to change. And to see the whole of reality as good. Good and doing good on behalf of the Creator, and that's how I relate to reality, the reality that He created. 

Student: The fact that a person attains how the Creator is managing the world as the Good Who does Good, why does it draw love on a person, why does he need this proof? He attained it toward himself that the Creator is managing me as the Good Who does Good, that's one level. And then he says I have to attain it relative to the whole world. Why does he need this proof that the Creator is managing the whole world as the Good Who Does Good? Why does that draw additional love on him? 

M. Laitman: First of all, the fact that it draws love to the person from the Creator, that's clear because he comes to fully justify the Creator as the Good Who Does Good. And he identifies with Him, that's it. 

Question (Petah Tikva Center): (16:35) May it be good for the bad, is it good for the bad? Does that refer to those who still need to repent or those who are doing a time of concealment under the barrier are already in repentance out of fear but they require repentance out of love. Is this the meaning of wicked or bad? 

M. Laitman: I think that the bad are those who cannot identify with the Creator, yet; through the force of good alone.

Student: Item 117, it was a little difficult with the matter of sins and transgressions. Can I ask something about it? 

M. Laitman: Yes, go ahead. 

Student: Actions that are sinful or malicious, is it a kind of a punishment in order to awaken a person toward correction? Is this a good part of it? 

M. Laitman: Malicious acts. 

Student: Malicious actions, sinful, meaning that intentionally he is working with the force of rejection, he doesn't stop himself. He doesn't restrict himself. So, the fact that He's Good who Does Good relative to this sinful action means it comes in the form of punishment in the way you drive a donkey and you beat it to back into the right course. 

M. Laitman: I don't see, I don't see a connection with this example. 

Student: It's a student, or a Ten together, takes upon itself the burden of the work, it reveals the bad. Against the question of the wicked one, what is this work to you? She takes upon itself changed attitude, mutual efforts. Can you say it's a transition? It's like the transition from sins to transgressions? 

M. Laitman: It may be but that's not what it's about really.

Student: It was hard for us to try to open it up a little bit so we'll have something to work with. So, going back to 118, a half of his years, does that mean changes from bad to good? Meaning, repentance out of fear is like the balancing of the scale between one who owes repentance out of love and one who is innocent out of fear? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (20:21) I heard you once say that the ancient ones would choose one, two, three, many. And I also heard that a person cannot count more than ten. Here, it says every person in the world, all the others in the world. A person who is at this point, how many other created beings as a man does he see? 

M. Laitman: How many what? 

Student: How many created beings does he see before him on the degree of Adam, of man? 

M. Laitman: I don't know, however many he can. 

Student: You said a person cannot count more than Ten. 

M. Laitman: Who said? 

Student: I said a person cannot calculate more than Ten, what does it mean to calculate everyone in the world? 

M. Laitman: I don't know. 

Question (Petah Tikva Center): (21:38) There are many things that are not clear, it's excellent. It's pushing us. But one thing seems like a contradiction: He explains that he sees the world from the perspective of the Creator. He sees how the Creator does good to him, then how the Creator did good to him all the time. And then how the Creator did good to all others, and then to each and every created being. How do we shift our point of view to see the world from the point of view of the friend, not even the Creator? How do we come out of ourselves to see the world from a different point of view? 

M. Laitman: This is done through connection and great exertion, prolonged exertion, more correctly on the path. Where a person wants to be closer, more and more adhere to the friend and to see the world through him. 

Student: Still, it's him who sees it as something he wants. 

M. Laitman: That's for certain, clearly, it's not a pure form yet; but it's the maximum that he can do to annul himself and to connect the friend to him. 

Student: There's something about this mutuality that helps it work? 

M. Laitman: I don't know. Yes, of course, of course but how exactly it happens in practice, I don't know. 

Question (Petah Tikva Center): (23:32) What does it mean to see the friend purely? 

M. Laitman: Supposedly, without one's will to receive; without his will to receive he appears before me.

Student: How is that possible?

M. Laitman: That's how it is. it can, it can be.

Student: No? 

M. Laitman: No, you're right but in fact, theoretically, you could say that. 

Student: What do I do? I imagine myself inside of me? I depict him inside of me? I make him great inside of me? I annul myself toward him inside of me? 

M. Laitman: Yes. 

Student: What does this action bring about? All this imagination in my inner world that I

M. Laitman: By this, you want to see him as the greatest of all. 

Student: What changes does it bring in me? 

M. Laitman: You become accustomed to accepting the friends as greater than yourself. 

Student: What is happening in me as a result of that? When I make this image of the friend in me, it's not the friend, it's this image. What happens in a person as a result? 

M. Laitman: What happens to the person is that he becomes accustomed to seeing others as being greater than himself, he surrenders before them. 

Student: And then, it changes the order of relationships, the image of the friend is higher than the image, my own image. But what happens as a result? What changes in his perception of reality? 

M. Laitman: As an outcome of that, the person becomes accustomed to seeing the world with different eyes. 

Student: How come the friend has to be bigger than me? Why not equal to me? 

M. Laitman: To reach a spiritual state, I have to be the least of everyone, of all.

Student: Because that's how it is in the spiritual reality? 

M. Laitman: Yes. 

Student: You know, everything is internal work of a person, his efforts. And you said, I have to work on myself to convince myself to change and see all reality as Good Who Does Good from the point of view of the Creator. What is this action of convincing myself? I see black and you say convince yourself it's white. 

M. Laitman: Yes.

Student: What is this action of convincing? 

M. Laitman: I replace the way I look at things, the way I measure from what's typical to me, I replace that with what's typical of the friend. 

Student: But I see everything is black, so what about it, I tell myself something else that I don't see and I don't feel? 

M. Laitman: Yes.

Student: How do I convince myself in truth? How can a person convince himself that this is so, where deep inside he's not convinced? 

M. Laitman: No, he needs to convince himself that he's in a group of righteous people. And that he wants to come closer to adhere to his righteous friend and for that to be true. 

Student: Convincing, is this an action in his mind, in his feeling, above it? 

M. Laitman: More in his feelings. Yes.

Question (Petah Tikva Center): (28:3) When we read these words of Baal HaSulam, they are so high, so wonderful. I just want to lower my head in awe and reverence. What is the right attitude when we read about such a high state now? 

M. Laitman: We learn, perhaps we don't immediately come to fully realize these things, to act upon them., not immediately. But the person at least can describe and imagine these things as close as possible to the truth of it and to feel them as though they're happening right now, passing through me. That's my work, actually. 

Student: We learned from you that we want, in our study, we want to adhere to Baal HaSulam. How can we do this now, what is the action now that we can support the friends also in this? 

M. Laitman: We need to learn to study Baal HaSulam's main articles in the group and to, as much as possible, to integrate them more and more. And to pay attention to how every day I can annul a part of myself, and instead take those qualities from Baal HaSulam. 

Student: Is there also a way of relating to Baal HaSulam through prayer, for example? 

M. Laitman: We study together and we listen to what he tells us, to a group studying together. How we need to relate to each other and what exercises we need to partake in, and that's our work, to apply Baal HaSulam's exercises, the other Kabbalists. Because that's how we build the connections between us, the relationships between us. And according to that, we advance more and more. 

Student: And is there also a prayer that we could reach out to Baal HaSulam? Or does it not make sense? 

M. Laitman: Yes, a generalized prayer. We all need to pray so that what we're trying to accomplish by our efforts will succeed. Right, that's all. 

Question (Petah Tikva Center): (33:18) I heard you said we need to convince ourselves that the friend is great. Now, when I wish to convince someone of something that I don't believe in, that I don't feel, it's a complicated task. It requires proficiency and skill to do it. 

M. Laitman: Yes.

Student: All the more so for a person to convince himself. It's something he doesn't believe, he doesn't feel, he doesn't think he did.

M. Laitman: That's a matter of inner work. A person should be closer to the friend, then, and to constantly try to be with him. And to constantly be connected. And so, to always be connected and to seek a connection, and to ask for more quality. 

Student: The first step in this process should come by coercion, above reason. Not in the form that you are drawn, attracted to it. 

M. Laitman: Yes.

Student: The goal at this point is to identify, let's say, from 100% criticism or see it in an incorrect light, to look for the smallest point, a positive point in this friend, and then it's realistic to try to adhere to Him?

M. Laitman: It could be that you start with that.

Question (Petah Tikva Center): (35:33) I have a question about this work of correction. How innocent or pure do I have to be in this work of growing the friend? Let's say, a friend is asleep every day in the lesson so I have to find every answer. Or, let's say, oh he's just fooling me, he's acting on me. He's giving me a place to work, for example, the friend. Or if he comes and he teaches me, let's say, something that might insult me or hurt me, I should also say, oh, he's giving me a place for work? 

M. Laitman: Well, try.

Student: The question is, is it right to be more focused on the work of growing the friend? Does it mean to find these things that I saw as positive or invent stuff that I can't see in him, right now? 

M. Laitman: Yes, I want to see the friend as being in the ideal state, the ideal spiritual state, that's it, that's all of it.

Student: I can do anything I want in this game in order to reach this attitude toward the friend, anything I want internally? 

M. Laitman: Yes, of course. 

Question (Woman Latin 24): (3:07) It says in item 118, Rav Elazar, son of Rav Shimon, adds about the fourth phase of love, which is the eternal love. Meaning the revelation of the face, disclosure of the face as it truly is. What is this fourth phase of love, fourth discernment of love? 

M. Laitman: Supposedly, it's a complete connection between the Creator and the created being. 

Student: What is the meaning of eternal love? 

M. Laitman: Eternal love means complete love.

Student: 118 continues, where it's the Good Who Does Good to the good and to the bad. 

Question (Turkiye): (38:14) What is this discernment of Good Who Does Good specifically to the bad? 

M. Laitman: The Creator, in whatever He does with the created beings, He's always pulling them towards the final Correction, the end of Correction. 

Student: Maria continues, who are the bad ones who can see that the Creator is the Good Who Does Good? 

M. Laitman: Anyone who studies according to Baal HaSulam.

Student: When do we see the Creator is the Good Who does only Good? 

M. Laitman: According to how a person changes and corrects himself to the degree of the Good Who Does Good. 

Question (Turkiye 2, Turkiye 10): In Item 19 it says, he does not attain His merit as being Good to the good and to the bad, but only His Providence over Himself. Yet, he still does not know His Providence in this sublime and wonderful manner with the rest of the people in the world. What does it mean to accept the providence of the Creator? 

M. Laitman: The Creator's attitude towards all creations, at all times, and for all of them together and each one individually.

Question (Woman Turkiye 7): (40:13) How can one person bring the whole world to a state of love? 

M. Laitman: I don't know but we need to try, each and every one of us should do that. 

Student: When I reach the state when I justify everyone, can you say that's adhesion in the Creator? 

M. Laitman: Me justifying everyone? Yes, you could say that at that time I'm in adhesion with the Creator.

Student: In order to reach repentance out of love, do you have to go through repentance out of fear? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (41:17) In our practical work, what does it mean to justify a friend? 

M. Laitman: Justifying a friend means to be with him in all the states he goes through, from concealment to revelation. And to be with him in that justification, connected to him. 

Question (Petah Tikva Center): (42:12) From the US, what state allows even a complete wicked to turn to a complete righteous? 

M. Laitman: A complete wicked and a complete righteous is simply the same person who, from the distance, from the Creator comes to adhesion with the Creator, that's all. 

Question (Petah Tikva Center): (42:52) If we read material about more advanced states and we are still in the earlier states, how does that influence us? Does that help us advance toward those states? 

M. Laitman: Translation missing

Question (Petah Tikva Center): (43:31) When I see in this world actions where I cannot say about them that He's Good Who Does Good, such actions of the Creator toward the created beings. I just to understand the attitude of the Kabbalists toward such actions? Let's take an example, 85 years ago both Baal HaSulam and Rabash were alive and they saw the Second World War is rolling in, a great disaster for the Jewish people and the world. What are they saying, the action itself is difficult, it's terrible, it's painful. But I see where it's aiming, meaning, they attain the active mind behind the action? 

M. Laitman: Yes. 

Student: So, the question: The mind of the Kabbalists is not about the action being okay, but what's about to be born from it.

M. Laitman: Yes.

Student: That's why he understands why it's Good Who Does Good. But he doesn't ignore the suffering of the created beings, he hurts from that as well. 

M. Laitman: Yes.

Question (Petah Tikva Center): (44:51) I heard you say that to justify a friend means to be with him in all the states he's going through, from concealment to revelation, and to justify and be connected to him. Does that mean that the state that I'm seeing on the friend right now, I'm going to understand it, to feel that this state is a state on his spiritual path that he's going through right now, and I'm joining him, I'm supporting him, and I'm accepting this state the way it is? 

M. Laitman: Yes. 

Student: But it doesn't mean that I seem corrected, 

M. Laitman: No.

Student: I just see him doing, in this process?

M. Laitman: Yes. 

Question (Petah Tikva Center): (45:45) When a friend, let's say I work toward a friend, incorrectly. I detected it, I see that I was not acting correctly but it's very easy for me to continue to forgive myself and then see it and keep going. But when a friend works toward me incorrectly, it's harder to forgive and forget. It's something that is sort of burned into you and I see it in all kinds of forms. The question is why is there a difference, that I'm more flexible when revealing bad about me, and when revealing bad about someone is more difficult 

M. Laitman: Well, it's due to the same ego, the will to receive. 

Student: How to relate to an action that one friend took against another and it's very difficult for him to forgive and forget? How to turn it into a state where something bad was revealed in me and I forgive and forget, quickly.

M. Laitman: I don't know what you're talking about. Are you in one group together, one action together? Are you acting together, connected together, what's happening here? 

Student: Ten out of ten, it probably takes place in every Ten, people keep things in their belly, things that were done to them, it's hard for them to disconnect from these things, to move beyond it. How can you, how can you relate to one friend harming another, insulting another, how can you relate to the way he relates to the bad things that he did where he's more forgiving, more flexible, how can you relate to it in this way, and move through it? 

M. Laitman: Pray? 

Student: Only prayer can help, no other action? 

M. Laitman: Where will you take such powers from? 

Student: Only the friend should pray or the whole Ten should take responsibility?

M. Laitman: I don't know, it depends on the specific case but if it's as you say between two friends, then we need to pray and ask for powers. 

Student: The Ten needs to see itself responsible for this case? 

M. Laitman: Could be, could be not, depends on the case. 

Student: Let's say, in the Ten, the Ten is a system, so one friend is holding in something about another friend, and the Ten sees it, and feels it. So, does it have a responsibility to act here? 

M. Laitman: It has to.

Student: It has to, okay, thank you. 

M. Laitman: It must act. 

Question (Petah Tikva Center): (48:58) With this justification that we're talking about retroactively, about something that happened in the past, or in the present. I would justify that there are times in the world where certain decisions can influence the future of the world, or the future of the state of Israel and we're approaching such a time right now. 

M. Laitman: What? 

Student: For example, the elections in the US, we see how this is influencing humanity and the future of the state of Israel. How do you see it, how to correctly relate to it, to such extreme points in humanity that can determine things one way or another? 

M. Laitman: I don't relate to it that much, it's a game. It doesn't appear to me that it will influence us, very drastically, that it'll have a big impact. 

Student: This game, as you call it, whether this candidate is elected or this candidate is elected. Can this influence the future of Israel or humanity? 

M. Laitman: Of course, it'll have an influence but with that, we shouldn't ascribe such great importance to this. 

Student: If a Kabbalist knows that it can make the world too good or too bad, does that bother him? Does it engage him in any way? Or he's like, whatever maybe, will be, and we'll just flow with it?

M. Laitman: No, it can truly affect our situation and there's a very great difference between these two candidates. And so, each one should think what side he's on, that's actually the choice: Where each and every Jew, hearing about what's going on with respect to the people of Israel. What he hears from the two candidates about the nation of Israel, he should look at it closely and he should make a decision. 

Student: Where should Jews aim their prayers? 

M. Laitman: The elected president will be as close as possible to the hearts of the Israelis.

Question (Petah Tikva Center): (52:29) Maybe there's a way to scrutinize the matter of sins: There are so many writings of Kabbalists that say things like, he's walking in a world that's all good; or he's in a certain degree and he has to come down from it. It seems like in order to understand the sins that become merits, does that mean that he can't feel what happened to him, he can't feel the suffering? He's going up to a world where he doesn't remember, doesn't feel, doesn't exist or he always feels it? 

M. Laitman: Always. 

Student: How is it corrected, that suffering that he felt as a result of being in sins? What does it mean that it's moving toward correction when it comes to the fourth discernment of love?

M. Laitman: Then love will cover all crimes, what is there to speak about? 

Student: That's according to what I understood from the text. This was the effort of a person when he was in the third discernment of love, love out of fear. But when he has to reach a state where he sees everything. Where the sins become merits, then there are no crimes. The fact that there are no crimes, does that mean that they disappear from his perception? For example, another thing that I noticed while reading, Baal HaSulam writes to a student, the student is right, he does not identify with the pain and the suffering that he feels. When a person reaches this correction, does he rise to a degree where he forgets about everything and only the good shines and the bad disappears as if it didn't exist? 

M. Laitman: No, the evil, the bad, doesn't disappear; rather one raises the good above the evil.

Student: What does it mean that when a person reaches repentance out of love?

M. Laitman: To the extent that he suffered and wanted to grow and to change, now, he's awarded with that. 

Student: Another, the friend asked, so it awakens the matter: What does it mean that a person sees the Creator doing good for the whole world, none-missing? What is this feeling, he doesn't know all the people. How can he attain this feeling, qualitatively?

M. Laitman: That's the Creator, he thinks he'll receive that from above, from the Creator. Now, of course, according to the calculations, the accounts we have here in our world, this is impossible to do. But he thinks that he will have such an ability.

Student: In that state, a person should probably feel all of creation, from beginning to end. And truly say about the Creator that He's the Good Who Does Good to all the created beings, none-missing. 

M. Laitman: Yes, supposedly, so. 

Question (Petah Tikva Center): (57:16) Earlier, the friend spoke of the merit, the praises of the article on the greatness of Baal HaSulam. And you advised him to let the words of Baal HaSulam wash over him. I had the question that throughout the inner scrutiny because he brought a very deep inner scrutiny, looking into many, many directions, great insights and many questions. But on the other hand, you do want to wash yourself with the writings of Baal HaSulam. How do you combine these two correctly in the inner work? 

M. Laitman: I think that we need to lower our heads and to accept whatever comes to us. And to try to arrange all of these incidents, events, forces such that they're all together in equilibrium. 

Student: It's very clear what you're saying on the one hand; on the other hand, you said to him, don't try to reach the final result, immediately, but stay with the feeling. And as I heard now, collect all your forces and do this work, even though this work is a personal scrutiny. So, I insist because it's still not settled in me how to hold on to it and not just choose. We come to outcome not to just want to reach the final step, although this is a tendency of many friends, here?

M. Laitman: Nevertheless, we need to try to go through all the states we read about, all the states that can be, and that takes time. Now, you don't need to be hasty, and then, we reach a conclusion and understanding of this state and all the states that happen in a complete way. 

Question (Petah Tikva Center): (01:00:27) Rabbi Elazar, son of Rabbi Shimon, we heard about him also in the Arvut article. 

M. Laitman: Yes.

Student: I have a question about it: Is there a connection between the act of justifying the friend and the Creator and the mutual guarantee between us which brings us to love? What's the connection between the mutual guarantee of the people of Israel and how he says that the Arvut has to be for the entire world? 

M. Laitman: Yes.

Student: What's the connection between mutual guarantee and the justification of the other, all of reality and the Creator, and the connection of love? 

M. Laitman: To the extent that we reveal the connections between everything that happens in reality. Well, we need to try to tie them all together, and then, to see to what extent we tend to identify with the truth.

Student: When we try to be in Arvut, what is the action of justification that we're in relative to the friends, then to the entire world? 

M. Laitman: In the acts of Arvut, we have to try to be connected together. All of our qualities, characteristics are connected together. And in that way, to try and reach a state where all of our work will be focused only towards the center, one center, so that the Creator will rise higher and higher.

Question (Woman Ukraine 2): (01:03:11) How to sentence the whole world to a scale of merit? 

M. Laitman: This is according to the extent to which a person sees that he is on the other side. 

Student: What is the other side? 

M. Laitman: How he can't be on the side of merit and so, he arranges the world before him. 

Question (Darom 1): (01:04:02) An example for the four states of love we just read about, and if we take a large workplace with a great boss. Let's say, and I see that he loves me dearly, this boss, he lets me as well. I begin to love him as well. At a certain point I see that he starts to love all other workers and he even gives them more than he gives to me. I understand that one has a child and it's very difficult for him, another has Ten children and then I begin to understand why he works this way as the good toward everyone, sometimes even more than how he works toward me. And then I understand our system and the world. I think that this is an example of describing the state and I want to know how you feel about it. 

M. Laitman: Yes, it's good to look at the world that way. 

Question (Turkiye 2): (01:05:42) How can a person reach a state of purification and complete love? Could you reach complete love to the Creator and what are we lacking to reach that complete work? 

M. Laitman: Just to connect together and to try to be oriented towards the Creator so that we feel that we're entering into His force, His connection, His gravity through this direction, that's all.

Question (Moscow 1): (01:06:34) If I'm in a certain state where I can't justify the Creator, I cannot see that He's the Good Who Does Good. How should I work, what should I ask for, how to pray, how to connect, what is the work? 

M. Laitman: Then pray for the Creator to open your eyes and heart. 

Student: What is the result of the prayer that I have to receive, what I'm asking for? 

M. Laitman: I don't know, I don't know what you'll see as an outcome of your prayer but you will see.

Student: Typically, the more you ask, nothing is happening. 

M. Laitman: No, not true, not true. You need to know exactly what you're asking for and what you want to hear. And then it may be that you don't receive what you wanted to hear but something else.

Student: Where is the Ten, here, the friends? 

M. Laitman: That's revealed between the friends and all of you together need to discuss how close you are to that. 

Question (Kyiv 1): (01:08:22) You said that we have to try and build everything toward one center and the Creator in this center will grow higher and higher. What is this work, how do we do it, correctly? 

M. Laitman: You need to always be yearning for the Creator who is at the center of the whole of creation. And you need to try to find Him there in that way. 

Student: How do we look for Him in our mutual work in the Ten? How do we look for the Creator in the center in that way? 

M. Laitman: How do we search, what are we searching for, really. We're searching for the one who loves, who cares, who thinks, and causes everything that happens with us. That's the Creator. We're searching for that force: Where is He hiding, where is He hidden? If we start searching for Him within us, between us, then we'll find Him very quickly. 

Student: You discover yourself in the world under the influence of many forces, a previous friend also asked about it. How should we respond to what's happening in the world, should we even respond? Or, if I understood you, you say we have our path and we should look for a connection with the Creator. How behind all these forces, all these important influences to find the connection with the one force, not to deviate left or right? 

M. Laitman: For that, we need to aim for the center of our society, our organization, and then at its center, we'll discover the Creator.

Student: How to correctly aim ourselves at the center of the organization? There's a feeling that the organization is developing over time, is moving forward. How to aim myself at the center of our organization? 

M. Laitman: It develops, it's developing, and we need to constantly be connected, attached to its center. And the center is as Baal HaSulam, as Rabash, and other Kabbalists write, that's the common heart, our common heart, all of us.

Question (Petah Tikva Center): (01:12:11) I have a question, a question about questions. There's a state today where sometimes, most days you teach, these friends are teaching in your place, two friends are sitting here and teaching. Now, I'm listening to the questions of the friend and each one is asking from his own world, his own style. Sometimes it's not exactly a question, it's a thought and he asks you for confirmation, if it's correct or not. And in my heart I'm trying to think of what would I say if I would be in your place. I can't understand how to deal with those questions. My question is when two friends are sitting there, and they're giving the lesson, how should we, students, ask? How should we raise questions to that pair of friends; what's the right way of doing it? 

M. Laitman: You all want to ask what should we do in order to discover the Creator? That's the point, really. The revelation of the Creator to the created beings. And so that's what we need to see, to imagine. That is the question we need to solve, to answer. 

Student: Before getting up to ask, when there's two friends up there, what kind of preparation do I have to make with myself both internally? Also stylistically, how the question is phrased, how should I prepare myself? 

M. Laitman: You should make an effort to prepare yourself for a connection with the upper force. Such that it turns to you and you open it up, and it opens you up. And you'll begin to feel what happens in the open connection between you, and that's the answer to your question. 

Student: As far as how the questions are phrased?

M. Laitman: it's not always the most important, most impactful thing. 

Student: It's clear but I don't want the friends who are sitting there to be stuck with a question that they can't answer.

M. Laitman: But you're asking from your heart, from your mind, from your problems. And so, to the extent of the incorporation, of course, they'll feel there's room for that. 

Student: How should they deal with such questions? 

M. Laitman: Try to incorporate, that's all.

Question (Petah Tikva Center): (01:15:52) When a person wants to recognize his relation, can you recognize it towards the relationships in the group or towards understanding the text? As much as the text is clear, what's the difference between those approaches? 

M. Laitman: The difference can be very great or not. If the person depicts himself as being in a place which is called the heroes of the story, meaning those which the text speaks about, that's one thing. Or otherwise.

Student: Sometimes, let's say in the beginning of the lesson, I read what we read now four times and nothing was clear. And then suddenly you read it, and same thing with the friends. You feel darkness, you don't see anything, suddenly the heart opens. What's the difference, it's like two parallel channels.

M. Laitman: Yes. 

Student: What's the connection between them? How to connect the connection between the friends to the opening of the sources? 

M. Laitman: That is truly not always clear, pretty much, not clear. It is written that King David also wanted to answer that. How it comes to fill the heart of a person, I cannot say. But we need to try to reach that, precisely that. We need to clean out our mind, clean out our heart and make them prepared, empty for the reception of connection with the upper degree. And to give it room in us so that it can fill us.

Student: When the heart is pure and open towards the friends or when the text is clear, I'm trying to understand if one is a preparation to the other or what should be the spearhead that we adhere to the Creator. The clearness in the sources or the opening of the heart, a preparation to open the heart towards the friends

M. Laitman: Deficiency.

Student: They're both a deficiency; also in the sources, it's not clear it's a deficiency. Also, when the friend is close towards a friend, that's a deficiency. What should we search for first, what are we adhering with? 

M. Laitman: With connection with the friends, connection with the friends, that is what's important to us. 

Student: It's important as a means to go into the sources or the opposite? Or maybe it changes every time?

M. Laitman: It doesn't change, we can enter into a connection with the friends, and together with them enter into one connection that is single for everyone. And with them, build the place of our meeting. 

What's happening next? 

Reader: Let's go to the next part and sing a song, first.

Song: (01:20:51)