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

Daily Lesson (Morning) July 29, 2024.

Part 1: Baal HaSulam. Letter No. 17

Reader: Hello, we are reading from the writings of Baal HaSulam, Letter 17. You can find the study materials in our websites, in Sviva Tova and Arvut, you can also ask questions live through our websites. Letter 17 by Baal HaSulam, the year of 1925. 

Reading: (00:34) Letter No. 17

6 Tevet, Tav-Reish-Peh-Vav, December 23, 1925

Dear...

... Yet, let me write to you with regard to the middle pillar in the work of God, so as to always be a target for you between right and left. This is because there is he who walks, who is worse than he who sits idly. It is he who deflects from the road, for the path of truth is a very thin line that one walks until one comes to the King’s palace.

One who begins to walk in the beginning of the line needs great care so as not to deviate to the right or to the left of the line even as much as a hairsbreadth, for if at first the deviation is as a hairsbreadth, even if one continues completely straight, it is certain that he will no longer come to the King’s palace, as he is not stepping on the true line, like this, for example:

This is a true comparison.

Let me explain to you the meaning of the middle pillar, which is the meaning of “The Torah, the Creator, and Israel are one.” The purpose of the soul when it comes in the body is to be rewarded with returning to its root and with Dvekut [adhesion] with Him while clothed in the body, as it is written, “To love the Lord your God, to walk in all His ways, to keep His commandments, and to adhere to Him.” You see that the matter ends with “to adhere to Him,” meaning as it was prior to clothing in the body.

However, great preparation is required, which is to walk in all His ways. Yet, who knows the ways of the Creator? Indeed, this is the meaning of “Torah that has 613 ways.” He who walks on them will finally be purified until his body no longer forms an iron partition between him and his Maker, as it is written, “And I will take away the stony heart from your flesh.” Then he shall adhere to his Maker just as he was before the clothing of the soul in the body.

It turns out that there are three discernments: 1) Israel is one who exerts to return to his root; 2) The Creator, namely the root he longs for; 3) The 613 ways of the Torah by which one purifies one’s soul and body. This is the spice, as it is written, “I have created the evil inclination; I have created for it the Torah as a spice.”

However, these three are actually one and the same. In the end, any servant of the Creator attains them as one, unique, and unified discernment, and they only appear to be divided into three because of one’s incompleteness in the work of the Creator.

Let me clarify something to you: You shall see its tip, but not its entirety, except when He delivers you. It is known that the soul is a part of God above. Before it comes in a body, it is adhered as a branch to the root. See in the beginning of Tree of Life, that He created the worlds because He wanted to manifest His holy names, “Merciful” and “Gracious,” etc., and if there are no creatures, there would be no one on which to have mercy. These words are very deep indeed.

However, as much as the pen permits, as “The whole Torah is the names of the Creator,” as they said. The meaning of attainment is, “That which we do not attain, we do not define by a name.” It is written in the books that all these names are the reward of the souls, which is compelled to come into the body, for it is precisely through the body that it can attain the names of the Creator.

Its stature is according to its attainment. There is a rule: The sustenance of any spiritual thing is according to the merit of knowing it. A corporeal animal feels itself because it consists of mind and matter.

Thus, a spiritual sensation is a known discernment, and the spiritual stature is measured by the value of what is known, as it is written, “One is praised according to one’s mind.” However, the animal knows; it does not feel at all.

Understand the reward of the souls: Before a soul comes into the body, it is a tiny dot, although it is attached to the root as a branch to a tree. This dot is called “the root of the soul and its world.” Had it not entered into this world in a body, it would have had only its own world, meaning its own part in the root.

However, the more it is rewarded with walking in the ways of the Creator, which are the 613 ways of the Torah that return to being the actual names of the Creator, the more its stature grows according to the level of the names it has attained. This is the meaning of the words, “The Creator imparts each and every righteous 310 worlds.”

Interpretation: The soul consists of two righteous: upper righteous, and lower righteous, as the body is divided from the Tabur [navel] up and from the Tabur down. Thus, it is rewarded with the written Torah and the oral Torah, which are two times 310, being 620 in Gematria. These are the 613 Mitzvot [commandments] of the Torah and the seven Mitzvot de Rabanan [of our great teachers].

It is written in Tree of Life, “The worlds were created only to disclose the names of the Creator.” Thus, you see that since the soul came down to clothe this filthy substance, it could no longer adhere to its root, to its own world, as before it came to this world. Rather, it must increase its stature 620 times, as it previously was in the root. This is the meaning of the entire perfection, the entire NRNHY up to Yechida, for which Yechida is called Keter, implying the number 620 [Keter is 620 in Gematria].

Thus, you see that the meaning of the 620 names, being the 613 Mitzvot of the Torah and the seven Mitzvot de Rabanan, are, in fact, the five qualities of the soul, meaning NRNHY. This is because the Kelim [vessels] of the NRNHY are from the above 620 Mitzvot, and the lights of NRNHY are the very light of the Torah in each and every Mitzva [sing. of Mitzvot]. It follows, that the Torah and the soul are one.

However, the Creator is the light of Ein Sof, clothed in the light of the Torah, which is found in the above 620 Mitzvot. Understand that thoroughly, for this is the meaning of their words, “The whole Torah is the names of the Creator.” It means that the Creator is the whole, and the 620 names are parts and items. These items are according to degrees and steps of the soul that does not acquire its light at once, but gradually, one at a time.

From all the above, you find that the soul is destined to acquire all 620 holy names, its entire stature, which is 620 more than it had before it came. Its stature appears in the 620 Mitzvot where the light of the Torah is clothed, and the Creator in the collective light of the Torah. Thus, you see that “the Torah, the Creator, and Israel” are indeed one.

Examine these words carefully, as they require only a simple explanation. It is about that that they said, “I shall not explain the literal,” and you shall be happy if you understand what is before you.

Let us return to the issue that before the completeness in the work of the Creator, the Torah, the Creator, and Israel appear as three discernments. At times, one wishes to complete one’s soul and return it to its root, which is considered Israel. At times, one wishes to perceive the ways of the Creator and the secrets of Torah, “for he who does not know the commandments of his Master, how will he serve Him?” This is considered Torah.

Sometimes one wishes to attain the Creator, meaning to adhere to Him with complete perception. One essentially regrets only this and does not agonize over attaining the secrets of the Torah. Also, he does not agonize over returning his soul to its origin, as it was prior to clothing in a body.

Hence, one who walks on the true line of preparing for the work of the Creator must always test himself to see if he wants the three above discernments completely equally, as the end of the act equalizes with its beginning. If one wants one of them more than the second or the third, then one strays from the path of truth.

Thus, you would better hold onto the goal of yearning for the commandment of the Master, for “He who does not know the ways of his Master and the commandments of his Master, which are the secrets of Torah, how will he serve Him?” Among all three, this is what guarantees the middle line most.

This is the meaning of “Open for me one aperture of repentance, such as the tip of a needle, and I will open for you gates where carts and coaches enter.” Interpretation: The eye of the needle is not for entry and exit, but to insert the thread for sewing and for work.

Similarly, you are to crave only the commandment of your Master, to work, and then I will open for you a door such as an entry to a hall. This is the meaning of the explicit name in the verse, “But indeed (spelled like Hall in Hebrew) I live, and the glory of the Lord shall fill all the earth.”

Yehuda Leib

M. Laitman: I'm certain that everyone here has read it, heard it several times, already. Questions? No questions. 

Question (Petah Tikva Center): (17:07) If I can understand simply: There is the goal, there is the one who yearns for the goal, and there is the means to get to this goal. 

M. Laitman: Yes. 

Student: How do all three become one? In what way do all three become one? 

M. Laitman: You combine these things by yourself, Israel is you, the light is what is revealed to you along the way, and the Creator is what you reach. What you attain each time.

Student: Until I reach it and achieve it in full, what does it mean to connect these three? 

M. Laitman: That's how you portray it to yourself if you constantly go in connection with them. Then you reach the goal. 

Student: Let's say inside of this, we include the Ten as a part of Israel, or it's part of the Torah. Do we see the Creator behind the Ten, where is the Ten inside these three? 

M. Laitman: The Ten when it unites in order to maintain this law, Israel, Torah, the Creator are one. Then it advances in this attainment, constantly, as they unify more. 

Student: How should we see ourselves as part of Israel? Is Israel all of us, or an individual person? 

M. Laitman: You speak of a specific Ten.

Student: In the work in the Ten? 

M. Laitman: The work in the Ten should be that we, let's say we are one Ten, we yearn to reveal the stages of our development from between us to the Creator, more and more. And the steps that we take will reveal to us the holy names, what we need to attain along the way until we, where each time the Creator is revealed more and more. 

Student: A person should detect both Israel and the Torah, and the Creator, in the Ten? 

M. Laitman: The Ten is inside, of course, a person is incorporated in the Ten. 

Student: It's not just between him and the Creator but between him as a part of the Ten and the Creator? 

M. Laitman: No, of course, Israel, the Torah, the Creator are one, is when a person is incorporated in his Ten. And then they observe between them the conditions of the Torah. And the Torah connects them and accompanies them until they attain the Creator. 

Question (Petah Tikva Center): (20:52) He writes, open for me an aperture for repentance like the tip of a needle, and I will open for you openings such that carts and coaches may enter. In terms of the Creator, from the perspective of the Creator. What is this small opening? 

M. Laitman: When we wish to reach Him, and we raise man to Him, a deficiency, because we want to attain Him so He will dwell among us. 

Student: What are the conditions that we have to keep so that there will be this small opening? Because we have a very big desire to get there, to reach it. So, what is this small opening, from the perspective of the Creator? 

M. Laitman: This small opening is when we become connected and in our connection, we wish to build, to construct, a place suitable for the Creator. 

Student: In order to reach this congruence, is it enough, according to right here, even the smallest match there is? And then he gives according to what it says here in a disproportionate way compared to what we do.

M. Laitman: Yes, it's like what we learned from the wisdom of Kabbalah. When we raise MAN and he lowers MAD; and the difference between MAN and MAD is very big. We raise deficiencies and from above He lowers the NRNHY to us.

Student: This opening what you talked about, the high should be a prayer from the Ten, a request. It should be a request of the Ten in the same voice? The Ten has to reach such synchronization that it will come out as one voice? And only that voice can open this small aperture? 

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (23:17) I'd like to continue the friend: He gives us a warning in the beginning of the article. He tells us, anyone who starts to walk in the beginning of the line needs great care so as not to deviate to the right of the line or to the left of the line even as much as a hair's breadth. For if at first deviation is a hair's breadth, even if one later continues completely straight, etc. What is this warning? How do we keep in our work, all the time, that we walk on that straight line? 

M. Laitman: Israel, Torah, the Creator, these three conditions, need to combine into one in order to be properly aimed at the purpose of creation. 

Student: How each day do we perform this act each day, anew? You said before that actually, and it's also written here, we have to study the Torah, and the Torah always gives us guidelines how to work. How, indeed, every day, anew, do we truly pass on to each other this intention so that we're always in the right direction? Like you said before, a place that is suitable for the Creator. What does it mean, a place that is suitable for the Creator?

M. Laitman: When we're all connected, and each one cares about everyone. 

Student: This means that we, constantly, care to be, as much as possible, similar to the root?

M. Laitman: It's from the connection between us to reach the root, that's it.

Question (Petah Tikva Center): (25:05) He says that anyone who starts to walk in the beginning of the line needs great care so as not to deviate to the right of the line or to the left. What does the line begin, what is the beginning of the line? 

M. Laitman: From the moment you wish to reach the purpose of creation, from that moment on, you are taking upon yourself these conditions. Israel, the Torah, the Creator are one; when you commit to keeping it, each and every step. 

Student: Because sometimes we feel like each time the line disappears and you have to start it from the beginning. 

M. Laitman: Is this possible, yes?

Question (Petah Tikva Center): (26:03) I would like to scrutinize these three conditions: He writes, sometimes one yearns to complete his soul and bring it back to his root. What is this yearning? 

M. Laitman: He wants to reach the center of creation, the root of creation, the Creator. 

Student: The Creator? Because later he says that the Creator is when he yearns to attain the Creator, so what is the difference between these two? 

M. Laitman: The Creator is the center of creation, and the Creator is the one who passes to us, all of His laws, over which we advance to Him.

Student: His laws, as I understand from here, this is the Torah. 

M. Laitman: Yes.

Student: There are parts here which are difficult to distinguish between but, nevertheless, so that later on, we can, as he says, test ourselves that we are keeping all three, equally. I am trying to understand it better, maybe we should read it. Sometimes one wishes to complete his soul and bring it back to its root, which is Israel. Sometimes he wants to understand the ways of the Creator and the secrets of the Torah. For one who does not know the commandments of his Master, how will he serve Him? This is considered Torah. Sometimes one wishes to attain the Creator, meaning to adhere to Him with complete perception. So, how can we understand these three parts, understand them one by one? How this inclination inside of us, all these three inclinations, how can we detect them? Because I think this is the primary part of this whole thing, how do we detect these three parts? 

M. Laitman: How do we think about them, how do we scrutinize in what way they are found in me? And how can I develop them and they should be in me as one work, one goal. 

Student: For the sake of things, let's say that I understand what is the Torah and I, also, want to study and understand how I want to work for the Creator. But what does it mean that one wants to complete his soul? Why is he separated from the other things, why is it a separate part? 

M. Laitman: There are several parts, and this is one part of them.

Student: How can we understand what is that quality of Israel that one wants to complete his soul, what does it mean? What kind of a feeling is it? 

M. Laitman: What exactly, what is Israel in a person? Israel is what yearns to return to its roots, yes? And then it needs to separate him and nurture it, and nourish it, and care for it. 

Student: Meaning there is a part in a person that wants?

M. Laitman: To return to the Creator, return to its root, the place from which he was born and was differentiated. And he comes there now to sustain himself. 

Student: And the difference between this and adhering to the Creator, which is what he calls the Creator, here? Why is there a difference between these two, between Israel and the Creator? 

M. Laitman: There is a difference between the two, because Kutsha Brikho is something that does not depend on a person, like Israel, for example, or the light, the Torah. A person who increases in him the Kutsha Brikho, the Creator, by that he advances himself toward the goal. 

Question (Petah Tikva Center): (30:44) In the last two paragraphs, he writes, Thus you'd better hold the goal of yearning for the commandment of the Master, for he who does not know the ways of his Master and the commandments of his Master, which are the secrets of the Torah, how will he serve Him? Then he adds, among all three, this is what guarantees the middle line or the average line the most. So, he says this thing called the commandments of his Master is what helps him hold on to all three or the middle line between. So, what does it mean, the commandments of the Master and to hold on to the commandments of his Master? 

M. Laitman: Israel, the Torah, the Creator are one, he wants to hold on to it, and by gripping to this and adding the force of scrutiny as he advances, he moves forward. It moves toward contact with the Creator, becoming like Him, each time more and more. 

Student: And if one doesn't know how to scrutinize the difference between the three or unite the three, Israel, the Torah, and the Creator as one? If he doesn't know how to unite them, then?

M. Laitman: If not, he needs to take additional actions, to raise MAN, to pray, meaning to connect with society, to yearn for its roots. Yes, that's our path.

Question (Petah Tikva Center): (32:37) What is the action that turns Israel, the Torah, and the Creator into one? 

M. Laitman: It's the path, itself; that's how it puts together these three discernments into one. 

Student: What in the way, itself, turns these three into one? 

M. Laitman: Because the light appears from above, this light works on Israel and on its actions called, the light. And that's how we come to identify each time the Creator, more and more.

Student: What do I do on my side so this thing will become one, so these three qualities will become one? 

M. Laitman: You want them to become one in your efforts. 

Student: And why is it that sometimes I see things this way, sometimes I see them that way? 

M. Laitman: In order to unify them. 

Student: This is a constant ongoing process, even after the unification, I'll sometimes see it this way or that way?

M. Laitman: Yes. 

Question (Petah Tikva Center): (34:01) He writes, before the soul comes into the body, it was as a tiny dot, adhere to its root as a branch, it's attached to the tree. What is that state of the soul before it comes to a body? What does it even mean that it comes into a body? 

M. Laitman: It connects in the desires, in the 613 desires of a person. 

Student: What is a soul without a body, what is a soul because there's a will to receive. What's a soul? 

M. Laitman: We do not attain a soul without a body, we attain only when it's in the body.

Student: How should we depict to ourselves that it was as a tiny dot, what happened to it? 

M. Laitman: It was a tiny dot before it started to develop through the actions of the environment. And when a person unifies his actions with the light that the soul has to attain, this way he advances. He's adhered to it, more and more. 

Student: Now when we are in a Ten, I have ten friends, how should I depict a friend? Is it, what, an organ of the soul? Or how should I depict the friends, correctly? 

M. Laitman: Try to do it, you need to reveal all those things. 

Student: Is it correct to say, let's say, that the friends are organs of my soul? 

M. Laitman: You can say it, for now. 

Student: Because when we connect the friends, what does it do with respect to what he writes here about the soul? Before it comes into the body and then when it comes back to connect with the Creator and attain His names. How is it related to the fact that we're constantly in an effort, in a process of connecting, connecting the friends in the Ten? 

M. Laitman: It attains the entire coarseness in the entire Kli. We can say, as far as she's considered, it's all connected to her and that's how she returns to the Creator, as a Kli, as a vessel, vessel of reception. 

Question (Petah Tikva Center): (36:49) Every spiritual thing is a substance, sustenance. Sorry, an animal feels itself as that it consists of mind and matter. It follows that a spiritual sensation is a well-known discernment, and the stature is according to the stature of the knowingness. As it is written, one is phrased according to its intellect, but an animal knows but doesn't feel. Understand this thoroughly. I don't understand it, he writes that an animal knows but doesn't feel, what does it mean? 

M. Laitman: Because it lacks discernments. It doesn't attain, it doesn't explore, investigate, and discovers that he feels because it's the will to receive, and the light that fills the will to receive according to a covenant of form. 

Student: So, what is it about? We should attain in our feeling, in sensation? 

M. Laitman: Yes, yes, according to how much a person develops his will to receive, he begins to attain which kind of light enters and fills him. 

Student: Why is one phrased according to one's mind or intellect? What does it mean here, the mind or the intellect? There is mind here and emotion. 

M. Laitman: Yes?

Student: So, I don't understand it, the emotion should bring an intellect? Or maybe the other way around, or together? 

M. Laitman: No, the mind needs to bring the feeling. 

Question (Petah Tikva Center): (38:52) Following all the scrutinies, I wanted to check something, I'm not sure about it. He says, in the end, every servant of the Creator attains them as one unified quality. And the fact that they seem to be divided into three is because of the incompleteness of one's work of the Creator. What does Baal HaSulam mean, here? 

M. Laitman: Israel, the Torah, the Creator are one, and each one attains them this way.

Student: So, each one ultimately has his own Creator? 

M. Laitman: Yes, what he attains is in his vessel. 

Student: So, when we say that the Creator is infinite, so each one takes what he attains. And each time we actually scrutinize all of these parts, what each one attains, and we try to reach something that is more whole? Or does each one have his own wholeness? 

M. Laitman: Each one with his own wholeness. 

Student: So, what does connection mean? If we keep saying connection, connection, connection, how do we actually take each one whatever he receives and?

M. Laitman: Connection is the increase of each person's personal vessel. 

Student: I think I understand, with the help of the friends, each one enlarges his personal vessel, and inside of it, he discovers the Creator. 

M. Laitman: Yes. 

Question (KabU 9): (40:15) The openings where the wagons enter, that the Creator opens, does that refer to vessels of bestowal? 

M. Laitman: Yes, or qualities of bestowal, would be better.

Question (Chile 1): (40:31) Is it only me who is making the change in the 613 commandments in my perception? Or I cause the friends to make this change without their knowledge or according to their will? 

M. Laitman: The fact that I perform a certain correction in me, which is considered that I kept a few commandments, this certainly also works on my friends. 

Question (Women MAK): (41:02) The soul attains the coarseness in the vessel. Does that mean that each one in the Ten feels the same discernment of the coarseness? 

M. Laitman: No, of course, no person attains, just like the others; each one is an individual vessel. 

Question (Petah Tikva Center): (41:28) Why are we looking to discover the names of the Creator? What's the meaning of revealing His names? 

M. Laitman: The attainment of the names of the Creator is the attainment that brings a person a connection with the upper force of the whole of creation. 

Question (Moscow 8): (41:58) Is the incorporation between friends something essential? Or you can reach the tip of the needle without incorporation? 

M. Laitman: One has to be connected with others, otherwise, he won't have the possibility to assemble his vessel.

Question (Petah Tikva Center): (42:17) Where is the attainment of my wholeness? Where does it join the attainment of wholeness by the friend? 

M. Laitman: You build one vessel. 

Student: That's the aspiration but I hear from you that each one is a personal individual vessel that has to reach his own Creator's wholeness, it's like one cell. And I'm asking, where's the wholeness that I attain? Where does it join the wholeness of the friend? 

M. Laitman: When you pass through you the light from above to his vessel; and he passes through himself the upper light to your vessel. 

Student: But if I'm in wholeness, what am I lacking? 

M. Laitman: If you're in wholeness, you lack nothing.

Student: Why do I need a friend? 

M. Laitman: Because by this, you acquire an additional vessel in addition to your own. 

Student: I wasn't in wholeness? 

M. Laitman: You were whole but, in relation to that, you didn't feel that you were lacking anything. But now, when you're going to connect with the friend and fill him, you feel that you do have a lack. 

Student: What is the true wholeness? 

M. Laitman: The true wholeness is, as it says, return, O Israel, to the Lord your God. 

Student: What happens there? There's no more individual vessels?

M. Laitman: I don't know, I didn't get there, yet, I can't say what it is. This is what is written. 

Question (Petah Tikva Center): (44:29) The soul that descends to the body, is that an individual soul or a general soul? 

M. Laitman: individual soul. 

Student: So, if it's individual, it should return to the state it's been before. Meaning, it was in adhesion, then it came back down to the body. And then you have to unify everything again to the root, to the state it was in before. 

M. Laitman: Yes?

Student: And then it goes through a very long process of, in this world, the connection has to attain it, here? 

M. Laitman: it has to grow 620 times more. 

Student: Then return to the truth.

M. Laitman: Yes. 

Student: And it will be exactly in the state it's been to?

M. Laitman: Once. 

Student: Once. 

M. Laitman: Maybe?

Student: So, what's the purpose of all this? 

M. Laitman: Well, the purpose of knowing, 

Student: The purpose of the feeling in the person's body, in his internality? 

M. Laitman: There's no answer for that. 

Question (Petah Tikva Center): (45:44) We've read this for a long time, we used to read this letter a lot. And each time there was a question: How can a person make a mistake that's a hair's breadth to them and then there's no chance of reaching the goal? 

M. Laitman: Well, no chance, is something we shouldn't say; but, nevertheless, everyone returns and reaches the purpose of creation. 

Student: But what does Baal HaSulam refer to? No one who never makes mistakes and never deviates, you always fall, you make detours, it could take years. And you, also, don't know how to check this, how to test it. What is this hopelessness? 

M. Laitman: No, there is no lack of hope, it's just, well in short, the Creator plays exercises or tricks with us. In order to enlarge our vessel so that eventually we will be similar to Him. According to the intensity, both in quality and quantity of the general vessel. 

Question (Petah Tikva Center): (47:21) I want to continue the friend, when he writes that the path toward the truth is a very thin line, very narrow line. What is that line? 

M. Laitman: To hold these three conditions: Israel, the Torah, and the Creator as one.

Student: In the same paragraph, he writes that even as much as a hair's breadth, a deviation, a person will miss the king's palace. 

M. Laitman: Well, yes?. 

Student: How do you ensure there's no deviation, even as a hair's breadth, as he writes? 

M. Laitman: We, constantly, want to advance towards the Creator from the center of the Ten. And by keeping the actions that come by, and that's it, for the time being, this is how it is.

Student: Yes, but how do you maintain this trio as one all the time? 

M. Laitman: When I depict myself connected to the entire vessel and what I study, and what I go through with my Ten. That I, constantly, annul before them, and I want to reach with them, to be as one man in one heart to reach equivalence of form with the Creator. 

Student: I hear you as if I'm hearing the perfect, the whole state I need to be in but when I'm looking at it, my ability to be in it. I don't know how I can even be in it except for feeling sorrow for not being able to be in it. And here he speaks about it very harshly, he will no longer come to the king's palace, and he breaks you. Even if you make a tiny deviation, you won't make it. So, what can a person do, how can he maintain these three as one so it will always be in front of his eyes? 

M. Laitman: He tries, in the end, we all get there.

Student: But can you correct the deviation, is there a way to correct it? If we deviate from this thin line? 

M. Laitman: The Creator does that. 

Student: The Creator, eventually, leads you to the king's palace, whether you like it? Or not, or does it depend on the person? 

M. Laitman: The Creator brings you to a desire to reach the king's palace. 

Student: But in the end, it still depends on you to hold these three together.

M. Laitman: In the end, you pray and He does it, okay? 

Question (Petah Tikva Center): (50:44) It says in the first paragraph, he won't deviate to the right of the line or to the left of it even as a hare's breath. Right or left, does it speak of the right and left lines? 

M. Laitman: Not about the lines but it speaks of the right and the left. 

Student: Because if in the beginning of this deviation, even as much as a hare's breath, if he continues on a straight line but he will no longer come to the king's palace. Does it speak about one state, one day, or the entire path? 

M. Laitman: This is not for us, we don't quite feel the middle line and the deviation from it. Let's advance together and that's it, okay?

Question (Petah Tikva Center): (52:02) To use the thread for work, is that wholeness? 

M. Laitman: To enter this, yes.

Student: To carry the commandments of the Creator, is this wholeness, this thread? 

M. Laitman: It's the longing that the Creator will take you and do some work on you.

Question (H8): (52:25) At the beginning of the excerpt it says, one who walks is worse than one who sits idly by. Why is one who tries to be on the path worse than one who sits idly by? 

M. Laitman: Because he moves away from the middle line that brings one to the goal. 

Student: So, it's better to sit idly and do nothing? 

M. Laitman: No, not to begin with, but one has to check.

Question (PT 29): (52:59) How can you detect in the Ten that we attain the eye of the needle, the tip of the needle? 

M. Laitman: It's when we want to connect between us as one man in one heart. And this is the only thing that we want to reach; this is considered that we are yearning for the tip of the needle.

Question (Moscow 8): (53:28) If a person has more spiritual powers, he needs to relate to his thoughts, more responsibly? 

M. Laitman: Yes, certainly. 

Question (Turkiye 9): (53:40) It says, therefore one who walks on the true line in preparation for serving the Creator must check himself in these three discernments because the end of the act equals the beginning. Why does it equal the beginning? 

M. Laitman: Because this is all in order for the person to fully realize Israel, the light and the Creator is one.

Student: So, what's the work, here, how come the end and the beginning are equal? 

M. Laitman: It's the same, however, we keep these conditions and we should keep them in the right way. 

Question (Petah Tikva Center): (54:33) It says, this is the meaning the Creator leaves for each and every righteous 310 worlds. The soul consists of two righteous, upper righteous and lower righteous, as the body is divided from the Tabur up and from the Tabur down. What is the quality of the upper and lower righteous in us? 

M. Laitman: The correction of the vessels of bestowal and the correction of the vessels of reception.

Question (Petah Tikva Center): (55:07) What is the role of the Tabur in the work of the Ten? 

M. Laitman: The Tabur, the navel, is the center of the body, the Guf. As he explains, there, about the Tabur, the navel of the earth.

Question (Petah Tikva Center): (55:35) It's the stage of mutuality in the work, the work between the upper and lower righteous, that's where it's expressed?

M. Laitman: Again? 

Student: It's mutuality in the work. 

M. Laitman: What do you mean by reciprocity? 

Student: I, for My beloved and My beloved for Me begins in the work of the upper righteous and the lower righteous?

M. Laitman: I don't know.

Student: Another question: Israel, the Torah, the Creator, our One, is it expressed in Moses, the loyal shepherd who clothes us in my friend and demonstrates to me the Torah of the next step? And by raising and growing and justifying the friend, that's my work? I take one step on the correct line? 

M. Laitman: I don't know, what else do we have? 

Question (Women Unity 1): (56:49) In what way are we able to check ourselves that we did not deviate from the path? 

M. Laitman: Only in the group when you connect, and in that, you feel that you are all in a single point, in a single desire. Just each one needs to let go of herself, and connect with the others and adhere to the Creator.

Question (Kyiv 1): (57:28) In the beginning of the article, Baal HaSulam writes, we should write to you about the quality of the middle line, your goal will be both right and left. What does that mean? 

M. Laitman: That we have to connect the right line and the left line and be on the middle line. 

Student: Meaning, the middle line is the connection of the left line and the right line?

M. Laitman:  Yes.

Question (Turkiye 2): (58:15) How does one come to a condition of longing for the commandments of the glory of the King?

M. Laitman: The glory of the commandments of his Master. By being incorporated with the friends and together they reach such work. Where what they want is only to know what the Creator wants. This is called knowing the commandments of the Master or discovering the commandments of the Master. 

Question (Queens): (59:16) He feels that the soul does not attain its oneness before he learns the 613 names. What does that speak of? 

M. Laitman: It's 613 plus 7, in sum total, these are the corrections that must go over the entire will to receive.

Student: When we say Israel, the Creator, and the Torah, when they're not connected, does it mean the soul is not whole? 

M. Laitman: Yes, but we'll see that along the way. 

Question (Women Latin 22): (01:00:12) You said that if we would know how to unify Israel, and the Torah, and the Creator. But if we don't know, we have to do additional actions in raising man and praying. So, the question is what additional actions we have to take? 

M. Laitman: We will discover that later; in the meantime, only what is revealed to us. This is what we have to carry out, and over that, we need to adhere to the Creator.

Question (Beer Sheva): (01:00:57) There are two commandments, two paragraphs, here. One, understand the reward of the souls. Before the soul came to the body, it was a tiny point. As it was like a branch cleaved to its root. That is called, had it not entered the root of the soul in its world, had it not entered into this world as a body, it would not have only its own world, meaning its own part in the root. Also, he says, as he advances until it purifies and his body would not be a barrier between him and his master, as he says, and I remove the stony heart from your flesh, and he will cleave to his master as he was prior to the clothing of the soul in the body. How does the soul adhere to the Creator when it's opposite in His qualities? 

M. Laitman: But it needs to correct itself from receiving to become receiving in order to bestow. And then it doesn't form a foreign body towards the Creator but to the contrary, it comes closer and achieves adhesion, this is all of our work. 

Student: I'm sorry. 

M. Laitman: No, I mean, this is all of our work.

Student: Yes, but how did he let the soul cleave to Him when He's only the force of bestowal? How can something adhere to Him that is not pure adhesion? 

M. Laitman: He made a correction in the process of the development of the soul so that it can perform a restriction, and screen, and reflected light, and all of the actions that it performed in receiving for itself, in order to receive, etc., will all become in order to bestow. And therefore, following these corrections, it reaches complete identification with the Creator.

Student: The same process between these two paragraphs, where one would feel the adhesion in full, as a point from within the roots. And the other, as need to go and develop. Is this the place where the Creator shattered us in order to give us the opportunity to purify the will to receive? 

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (01:03:53) If I may ask again about this rule to hold on to everything spiritual. What is this rule that everything spiritual is valid by what you know of it? 

M. Laitman: As much as we want to keep the spiritual laws, by that we revive them, we sustain them, we become incorporated in them. And they expand in us and fill us. 

Student: What is the merit of knowing it? Observing the spiritual laws, that means knowing it? 

M. Laitman: Yes. 

Student: Why doesn't he say that everything spiritual is valued by the faith in it? 

M. Laitman: There's a difference between faith and knowing. 

Student: We have to attain faith first, faith is the found basis for development? 

M. Laitman: Well, faith means vessels of bestowal but vessels of reception is knowing. 

Student: Yes, but why hold on to something so exalted? Yearn for the light of Hochma before a person is in the correction of faith? Why does He establish such a rule at the beginning of the path? 

M. Laitman: Well, we perform the corrections, at once, because the vessel was broken and everything came or started from zero, even from the opposite forms. And so, following our correction, we can truly fill the vessels, completely. 

Student: So, the yearning has to be for knowing the Creator? 

M. Laitman: Yes. 

Student: How do you reconcile it with what you said in your answer before, that the purpose of knowing is not to know? 

M. Laitman: This is what is written but, in truth, we should reach complete adhesion.

Student: And this rule, if you hold on to it because he gives it as a solution for walking on the line, for maintaining the line. 

M. Laitman: Yes.

Student: How does it maintain the walk on the line, this rule? This yearning for knowing the Creator? 

M. Laitman: It's Israel, the Torah, and the Creator is one. With these three elements, if we want to become incorporated in them, then we, certainly, reach the goal, the purpose of the line.

Student: So, this rule connects all three discernments? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (01:06:47) The soul is made of ten Sefirot. The resistance of the soul to connecting the ten Sefirot, what is the added attainment? 

M. Laitman: It's the expansion of the vessels, the expansion of the vessels because indeed, from where do we begin? We come from a tiny dot but we have to enlarge ourselves all the way up to the Creator, to an infinite magnitude. So, how do we do it? 

Student: Elaborate on the connection between resistance and expansion of the vessel?

M. Laitman: It's like, you see, in everything, if you resist a certain person, then he has to grow. Maybe he needs to contradict you or do something in order to come out of that state. Meaning, in order to develop his vessel and draw the light that elevates, and corrects, and fills the vessel. This is how it is, everywhere. 

Student: A follow-up question: Israel, the light, or the Torah, the Creator are one. What is the Torah? Why not Israel and the Creator is one, how do you portray this? 

M. Laitman: The Torah, the Torah is the way to develop. 

Student: I wish to unify it inside of me, so I have this simple picture, a vessel that attains the Creator. What is the light of the Torah? 

M. Laitman: Well, how will you attain the Creator, by which forces, by which rules? By which steps do you get closer to Him? 

Student: So, the light is this whole path. 

M. Laitman: Yes, this whole path. 

Question (Petah Tikva Center): (01:08:57) When we speak of the will to receive, the will to receive is one, the body and the soul is one will to receive? Or are those two separate systems? 

M. Laitman: No, the will to receive and the form that it wants to receive, what they call, in order to take on, in order to bestow. 

Student: When a person searches for his, I, is it true to say that the root of his soul is his, I? Or he needs to do certain work to identify with the soul?

M. Laitman: So, the person's, I, or self is, the person's, I is not the root of the soul, the I of the person is that same will to receive from which he was created. And he needs to perform corrections, if he wants to achieve or to attain the root of his soul. 

Question (Shilo 1): (01:09:58) When I hear that you're saying that it's not for us, I've got some source excerpt. Do you mean that it's for other people or is it for us but not in the current stage? 

M. Laitman: No, I wouldn't say that it's not for us according to all kinds of conditions, but only one condition. That we, nevertheless, need not to get out of the line in which we scrutinize ourselves and our way. So, not for us, means that there are many questions that, seemingly, pull us away from the way, from the path. So, only for that reason. 

Question (PT 5): (01:10:46) How do you check that Israel, the Creator, that the light and the Creator are one equally? The Torah and the Creator are one equally, how do you check it? 

M. Laitman: This is what he writes, it's in the form of longing, what are you longing for? That's how you test. 

Question (Kyiv 7): (01:11:08) It's written, everything spiritual is discerned by knowing it. An animal feels itself because it consists of mind and matter. Thus, a spiritual sensation is a known discernment and the spiritual stature is measured by the value of what is known. As it's written, one is praised according to one's mind. However, the animal knows, it does not feel at all. What does it mean by saying that the animal knows and does not feel at all? 

M. Laitman: There's no difference in it between feeling and understanding but, rather, whatever it has, that's what it is. 

Student: We are not animals, it's something else; who is he speaking of? 

M. Laitman: We are comprised of mind and emotion, a desire and a future goal. You see. 

Student: Is the coarseness added so we would come to the correction and attainment of 613 Mitzvot of the Torah and the seven commandments of our teachers? 

M. Laitman: The coarseness? Yes, this is how it grows. 

Question (Petah Tikva Center): (01:12:28) How do you come to faith? 

M. Laitman: We get it from above,.

Student: Can we help one another, strengthen the faith? 

M. Laitman: Yes, by giving examples. 

Student: What does it depend, that I will reach the faith that a Creator will receive contentment from me? 

M. Laitman: It depends on your effort, your labor. As much as you exert in order to be connected to the Creator, by that, you increase your power of faith. 

Question (Petah Tikva Center): (01:13:29) How is individual attainment in a person beneficial to the general correction? 

M. Laitman: The general correction, what do you mean by that? 

Student: The end of Correction because Baal HaSulam writes, he says the greatest distance was in the beginning of creation but later it's the correction of creation, bringing everything closer.

M. Laitman: Yes?

Student: So, individual attainment, how does the individual attainment of each one beneficial to the correction, in what? Let's say, an individual soul attains its individual correction? 

M. Laitman: So, then to some extent, it is already closer to the Creator and adhere to it as a dot that has corrected itself. 

Student: Corrected, itself?

M. Laitman: Yes.

Student: Its role ends, there?

M. Laitman: I don't know, we'll get there and we'll see. I don't think so.

Student: Meaning by doing the individual correction, this work is still not done?

M. Laitman: Yes.

Student: It has additions?

M. Laitman: Yes, we'll get there and we will see. 

Question (Petah Tikva Center): (01:15:12) I didn't understand the answer, the advice from before: What is a tendency on the highway, in an intersection? So, what are you doing here? 

M. Laitman: I don't understand you, you're talking in hints and secrets. 

Student: If you are already diverting, you're not going to get to the goal, so why are you staying? 

M. Laitman: While I'm in this world, I have to correct myself.

Student: He writes, here in the beginning, that if you're wrong in the beginning, that's it? 

M. Laitman: No, probably not. 

Student: So, when is what he writes serious and when is it, just, spilling ink? 

M. Laitman: No, such a thing has never happened.

Student: But that's what you're saying. He writes the opposite, if you're wrong once, it doesn't matter how you go, you'll never get to the king's palace.

M. Laitman: In such a way as he did, he cannot reach the king's palace, adhesion with the Creator. But later he explains how, yes, to go in order to not fail, that's it.

Student: But what's the advice, if you're already deviated? 

M. Laitman: The advice is to keep the straight line, all the time. 

Student: But you've already deviated, you're keeping the straight track but you already deviated, you went off track. 

M. Laitman: No. 

Student: This is what he writes in the beginning, that it doesn't matter how far you go, you'll never get there. 

M. Laitman: If you came off of the correct line. 

Student: Well, yes.

M. Laitman: But you need to, constantly, watch yourself to being on the correct line, on a straight line. 

Student: Again, but you're already deviating. You're keeping the straight line but you're on the side. 

M. Laitman: No, that's not the situation, the situation is that I am on the way, and I want to go on it on the straight line. So, I am assured that I will reach adhesion with the Creator and then I try. I try to constantly be on the straight line, that's called Israel, the light and the Creator are one. Where all these three parameters, Israel, the light, and the Creator, will be as one. And then I come to the Creator; if one of them to some extent gets corrupted, then I'm already deviating from the path.

Student: How do you find out that you've deviated? 

M. Laitman: Yes?

Student: How do you know that you went off track? 

M. Laitman: You hold on to Israel, the light, and the Creator. 

Student: What does that mean? 

M. Laitman: It means that I don't long, anymore, for Israel or for the Creator or for the Torah, any one of them more than the other. But, rather, I want to unify all three of them together and then my way will be a straight path. 

Student: In the Gemara, it says that the land of Israel is bought with suffering.

M. Laitman: Yes?

Student: So, the suffering, are these deviations, what are they?

M. Laitman: Yes, yes.

Student: Great, so now you've deviated. 

M. Laitman: Yes?

Student: You're in a fall, suffering, trouble.

M. Laitman: Yes?

Student: If you continue, you will still not get to what you said?

M. Laitman: Of course, I need to see that I have deviated from the path and to try to rise from it to return to the straight and narrow line. 

Student: But he says, you can't do what you just said, you can't get back to the straight line?

M. Laitman: That's called, to repent, yes. Everyone errs, there's no righteous in the land who has done good and has not sinned. 

Student: When is it a fall and when is it a deviation from which you don't get back? 

M. Laitman: A thousand times, a righteous will fall and rise again, a thousand times, a righteous will fall and rise again. Meaning, it can't be that someone comes and has everything. But rather, if you were to know the way, you would see that He can bring you examples, where errors and mistakes and falls, more than you. Anyone who's greater than his friend, his inclination is greater than him, yes.

Student: So, is there a test that I'm not deviating now? 

M. Laitman: He gives an answer in the letter, what does he say: if Israel, the light and the Creator are one, they're connected in you as one, then your direction is correct. Make a step forward, did you do it? Now again check, Israel, the light and the Creator are one, no, then where is it yes? And you precisely turn yourself to what direction you need more. More critique? More Hassidim, more connection. And that's how you advance. 

Student: Are these practical things, you're saying? 

M. Laitman: They're practical as much as like you're on a steering wheel, really.

Student: Is this Torah and the Creator, is it scrutinized in the group? 

M. Laitman: Yes, yes, yes. As you're at the steering wheel, that's how you need to behave. Israel is you, yes? The light is all that you have as far as the path, yes? And the Creator is where you need to reach the goal.

Student: The goal is to be blinded by the whole or to look at the way you've been through? 

M. Laitman: No, the goal is to adhere to the Creator because adhesion to the Creator fills you, corrects you, and solves all your problems. And everything becomes like daylight. 

Question (Petah Tikva Center): (01:22:48) To continue in continuation to what you said, a person makes the Creator, the Torah, Israel, the Torah and the Creator are one? And then he checks himself and takes a step forward. I always notice that this examination comes after I take a step forward. 

M. Laitman: Yes, but that's to make the next step. 

Student: So, once I've made that check and I made a decision, how do I take a step forward without deviating? 

M. Laitman: By Israel, the Torah and the Creator are one.

Student: I can't, I'm not succeeding, it's like the next step comes, immediately. The Creator sends every disturbance in the world, all the deviations, and I fall. There's always a deviation and then you have to get back. Straighten up, again, and you're deviating, and you straighten up again. 

M. Laitman: Well, okay. 

Student: So how do you go straight? 

M. Laitman: That's called, straight, that's called to go straight. Where each time you see yourself deviated, you stop. You identify where the north is, so to speak, and continue. A few more feet or a few more meters, yes, and more.

Student: How do I really advance correctly? Okay, so there was a deviation, now I've repented. So now, how do I maintain this straight line without deviating, these deviations are painful.

M. Laitman: Because you're after the correction now of the first step, connect with Him. And with Him, make the next step and see what is revealed. 

Student: May I continue for a minute? 

M. Laitman: Yes. 

Student: In my vessels, I always discover more evil inclination, more passion, more lust, more will to receive, more everything.

M. Laitman: That is called that it's the next step. 

Student: So, how do I not fall into a deviate and be lost again? How do I maintain that thin line, straight? 

M. Laitman: Try with prayer and you'll receive additional forces. 

M. Laitman: Every step you want to make, there's both judgment and mercy. And you must try and come to a straight line. 

Student: Will it always be between judgment and mercy? 

M. Laitman: Always. No, no, no, no, you can't sit on a flying carpet, you can't. 

Question (Petah Tikva Center): (01:25:49) To continue the friend’s questions, he says, if a person deviates even as a hair’s breath, even if in the beginning the deviation is his hair’s breath. Even if afterwards, he goes on a completely straight line, he will no longer come to the king's palace. So, if I understand what you explained to the friend, now, it means that a person should simply stop and say, okay, now I've gone off track, I'm starting over from the beginning.

M. Laitman: Not from the beginning, he finished the step, he corrected himself, he took a step forward. Now, he has no problem to, once more, a new beginning. 

Student: But he was deviating like a hair's breadth. And he says, even if he continues straight, he will not get to the king's palace. 

M. Laitman: Yes. 

Student: So, he did something, he realized that it was the wrong action, so he has to stop. Okay, so I have to check again: Where am I, where is the way, what should I do? 

M. Laitman: Yes.

Student: From where does the strength to criticize myself come because there's a laziness kind of. Not to say that I'm wrong but I'm just going full speed ahead. From where do you get the strength to stop and criticize yourself and check? 

M. Laitman: Has he attained the goal? 

Student: No. 

M. Laitman: So, what, what does he have to do? 

Student: But you need the strength to criticize yourself to see if you've attained the goal or not.

M. Laitman: He has but two opportunities, here: Either to stop, surrender, and simply be done with it. Or to move forward and ask the Creator for the forces, for the help. There's no more than those two. 

Student: Right, but you need some strength to come and give you the criticism and tell you, okay, you're not in the right place. Now you have to do something else. 

M. Laitman: Not different just continue what he used to do. Now he is doing the correct step, he received help from above. It corrected him and then now he needs to continue. 

Student: So again, I'm asking, he says, even if he leans like a hair’s breadth, even if he goes completely straight, afterwards, he will not get to the king's palace. So, what is this, straight? 

M. Laitman: Yes, straight according to his feeling but at some point, when he deviated, he deviated. 

Student: Again, now he feels like he's going straight but he will not get there because he's wrong. 

M. Laitman: Yes?

Student: From where does the criticism come that tells him, hey, you're going off track, you’re not in the right place? 

M. Laitman: Because he knows he has done so, the Creator awakens him, it's not erased. If I made a deviation from the path, let's say to the right or to the left, a few feet, and I continue. Then, of course, it needs to be revealed that I am not aimed to the goal. 

Student: So, you're saying, it's simply revealed from the path? 

M. Laitman: No, no, no, that person cannot do it, here.

Student: Can it be said that it's revealed through his relation to the Ten? 

M. Laitman: It could be, there are many ways to the place, to the Creator. 

Student: In the same direction, how does the person check if he went off track or not? What's the judge in a person that can make a real decision, if he deviated or not? 

M. Laitman: According to one's inner feeling, where he wants to be adhered to the Creator. And discovers that there isn't, that he's not in the surroundings of the Creator. 

Student: And what is it, is it like a spark of truth that went into the person by scrutinizing? How in this peace of will to receive is the scrutiny that you feel is correct. That you really did went off, gone off track, how is it different from other egoistic behaviors? From where does it come, this possibility to calculate, truthfully, and to realize that I really have gone off track? 

M. Laitman: It comes to him, the Creator sends; everything comes from the Creator. 

Student: And what guards a person from not making the real calculation and really going off track? 

M. Laitman: The root of the soul, the root of the soul. It’s the intention of the Creator upon him from the point where He created him.

Student: How to deal with the self-preservation force, where you understand that you're off track. But there's a force that keeps you in being on that wrong path, you tell yourself stories, and?

M. Laitman: Then he's still way in the beginning of the path, truly. Then you're still as a real beginner. 

Student: Another question about the Ten, when a person feels, if I understand correctly, deviation is also a disconnection from the Ten. 

M. Laitman: That can also be. 

Student: So how in that state do you reconnect with them and you don't fall into self-justification, and blaming them? 

M. Laitman: That's in the hands of the Creator, in the hands of above. It could be that it's so much so, that if he justifies for himself, you can't argue with him. And then he deviates. Deviates from the path, and you can't bring him back. 

Student: And if you see that a friend is in such a state, how can you help him? He doesn't see it but you see it from the side? 

M. Laitman: Help him as much as you can in all kinds of ways. But, in truth, it could be that he leaves for a few years, the path.

Question (Petah Tikva Center): (01:32:47) Deviation from the path, is it a result of correct work before? Or a result of negligence? 

M. Laitman: No, it's in the hands of the Creator, as He wants you to deviate from the path.

Student: So, it's not like I didn't work before, correctly? 

M. Laitman: It could be that you did, and it could be that you didn't. Usually, it all needs to be attributed to the Creator.

Student: How do I prepare myself for the next deviation that will come from the Creator? What can guarantee that I will not deviate? Or maybe I shouldn't make that calculation about future deviations? 

M. Laitman: You can say many things, what to do, but, eventually, it is all what comes from above. 

Student: So, if the Creator is the one who makes me deviate, He makes me repent, He does everything. So, what does He want from me, here? 

M. Laitman: What does He want from you, He wants you to feel all these changes that He's bringing upon you. And for you to see what state you would like to be and to try, even though you won't succeed, to go through these stages.

Student: I have to blame myself for not succeeding, that I've deviated, that I? Where's my responsibility, here? 

M. Laitman: The responsibility is, actually, we can even attribute it to ourselves. But with that, we don't see it, we don't see. The Creator spins a person in such a way that he can't see that it depends on him, he sees that that's how it's happening.

Student: Do I have to attribute to myself something that I'm wrong, that I did something wrong? 

M. Laitman: Probably. 

Student: Why? 

M. Laitman: You have to say about everything that happens, look at what the Creator did, and go to the craftsman who made me, you understand? At the end of the day, we see that we had an opportunity in each and everything, and we didn't make the most of it, we didn't realize it.

Question (Petah Tikva Center): (01:35:48) There's the work of a person with a society to see how much he relates to the friends, how much he likes them, doesn't like them. And there's his relation to the Creator, where are my thought, to what extent am I aiming for the Creator and all that, that’s the Torah that we learn. Now, the friend said, the Torah is bought through suffering. When I look at myself, where I am in relation to the Creator, I look at the ten commandments and say, I'm fine there. But there are so many other commandments and I think we're going kind of roundabout, going around in circles. But we can't really kind of restrain our beast, even just wearing Tefillin, I see that I'm succeeding or not succeeding. Only this society can force me to come a little closer because my beast will constantly run away, it’ll feel sorry for itself, etc. So, we have to ask ourselves where we are during the day because, when I'm not with the society, or in another sense, I see that I'm a total beast. You know, I eat, I don't say grace, etc., we have 365 commandments. So maybe there we have to check, where we can add more restraints or limitations, there, maybe, I don't know. 

M. Laitman: No. 

Question (Petah Tikva Center): (01:37:29) Can a person, in principle, not take on himself? Not be certain that he's on the right path but always be in doubt and not be overconfident? Can this be the right direction to relate to it? 

M. Laitman: Yes. 

Student: How can we maintain this line and not fall from it? 

M. Laitman: Not to fall is an ideal state, I don't know how to do that.

Student: You cannot not fall. 

M. Laitman: Constantly, be inside the society and be connected with them. And we need to understand that all these deviations, we receive them from above. It's the Creator that wants to deviate us and we need to overcome and see how you can overcome this, and how we can bring ourselves back. And bring us back to the correct place and to advance that way. 

Question (Petah Tikva Center): (01:38:59) I want to connect all of this to work in the Ten. We said before that Israel, if I understand correctly, is a person in the Ten, who is incorporated and accumulates some level of coarseness so he can receive. Okay, I'll ask, what is Israel and what is in the Ten, how do you attain it?

M. Laitman: We are all connected together, ten friends, and discover between us, in the connection between us, the correct form that we need to reach. And we are truly stretching out a straight line from our current state to that state. And whoever joins this line, actually our whole Ten, yes? We are called, Israel. 

Student: So, Israel is inclination in a person, in the Ten? Or is it the incorporation of all the friends in the Ten to attain the Creator? 

M. Laitman: Yes.

Student: Now, depicting the Creator in the ten is, as we often say, it's the inclusivity, inclusion of our connection,

M. Laitman: Yes?

Student: And doing what we have to do, which is called, love your friend as yourself, everything we learn from Rabash, etc., That’s the Torah we have to observe in order to attain this connection to the Creator?

M. Laitman: Well, that's already, the Torah is the ideal correction. 

Student: So, what is the Torah in the Ten? 

M. Laitman: Yes, yes, these are the Mitzvot that we need to observe which are the actual corrections of our vessels. You’re right.

Question (KabU 9): (01:41:20) What does it mean to deviate as a hair's breadth? In what is my deviation from the path? 

M. Laitman: It could be the smallest of deviations but if we have erred on that step then that deviation is already in our progress and is with us. 

Student: What deviation can there be that a friend doesn't see the deviation. Can you give an example of a deviation? 

M. Laitman: I don't know. 

Question (Rehovot 1): (01:41:57) What does the Creator check before He sends the deviation from the path? What is the Creator's purpose in making the friend deviate? 

M. Laitman: As much as we can be reinforced between us to identify the deviations and correct them. 

Question (HEB 1): (01:42:23) How can we as a society, envelop each other in great love and bring all of us back to the Creator? 

M. Laitman: It's possible together. 

Question (Moscow 1): (01:42:35) We teach that we mustn't criticize ourselves, like a fool who sits and consumes his own flesh. How do we not fall into self-criticism, yet, appreciate the deviations properly? 

M. Laitman: Just hold ourselves, together.

Question (PT 38): (01:42:57) How do we begin the walk on the path, when it seems like I haven't even begun treading it? 

M. Laitman: Connect between us, reach unification and continue from that point of unity a little bit more forward. Each of us needs to make a step more forward, and then the whole ten will advance.

Question (Turkiye 5): (01:43:29) About the Ten, is there a cause and consequence reason between the root of my soul and the roots of the souls of all my friends in the Ten? 

M. Laitman: Yes, but we don't know, at some point we will discover it.

Student: It says that the soul must raise its level 620 times. What grows in the soul? 

M. Laitman: Usually the screen, the Masach grows, and under the screen is the will to receive, already. 

Question (Petah Tikva Center): (01:44:17) In the third paragraph from the end, it says, those who walk on the real line in the preparation for the work of the Creator, must always check himself, if he yearns for these three discernments, equally. It also says, if he doesn’t check and prefers one to the other, and he's deviating from the path of truth. And immediately afterwards, he says, so you better grip onto the goal and yearn for the commandment of the upper one. So, that's only the second out of the third. So, why does he say that we have to check all three, equally, and then he says, just hold on to the Torah. 

M. Laitman: We will advance and see, we will advance and see. I don't know, I can say about it, then will know that the Torah is the main thing. 

Student: So, what's the meaning of checking all three? 

M. Laitman: Because, by that, you're aimed exactly to the purpose of creation.

Student: Another question about the straight line: I remember you gave a beautiful example of a cruise missile, once. You said a cruise missile advances to the goal precisely by going, zigzag, it can't go straight. There needs to be a difference between the goal and the track. It sounds like that's our way to advance because if there's no gap, then there's no measurement. 

M. Laitman: But with us, there are ten different people, each who moves just a little bit. By that, he already gives a, he moves or shakes the general Kli.

Student: Can you explain it, I didn't understand the example. 

M. Laitman: No, we need to locate the goal to the extent in which it is similar to each person, and then we will know how to come closer. 

Student: But I don't know and can't know how the friends see the goal. I know what I'm depicting.

M. Laitman: We'll know, we'll know, it's too early, still.

Reader: There are more questions if you want. 

M. Laitman: No.

Student: So, we'll move to the next part. 

M. Laitman: Yes, what it?

Reader: Rabash. 

M. Laitman: Rabash, what? 

Reader: The title of the article is, Three Lines.

M. Laitman: Also, Rabash, Three Lines? 

Reader: Rabash, Three Lines, yes. So, we'll move to the next part of the lesson. Before that, we'll sing a song together!

Song: (01:47:07)