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

World Kabbalah Convention Feb 19-21, 2026

Connecting in the Ten, Adhering to the Creator. February 21, 2026

Lesson 6: Making a Covenant in Tens.
Rabash. What is Making a Covenant in the Work? Article No. 31, 1987.

Student: (02:56) Hello friends, world Kli, we're entering our last lesson of this very, very special congress and we're entering with great gratitude to the Creator, to the Kabbalists, to Baal HaSulam, Rabash, the Rav, all the Kabbalists, our friends around the world that made such great efforts today to come here as well as to reach and come everywhere that people are gathering. Even those who are sitting right now on the computer and with a huge deficiency and they're adding this lack here and with all this impression and gratitude now and this great emotion that our great friends that brought us here in this gathering of friends, we are going to use this relatively short lesson, it's an hour and a half, to add our responsibility, our responsibility for our present now. The topic that we worked on a lot is covenant, but why are we working on this a lot? Because it's constantly renewing and now this entire new feeling is here now. We're here, PT5, not to give you a lesson. We came here to make a covenant between us and we're inviting you all into this covenant. 

Student: And on this lesson we're gonna read an article, we'll have workshops, we'll talk, we'll listen to several passages by the Rav, we have all the conditions to draw the reforming light, to dive into the covenant, to deepen it, and every moment to ask the Creator to weld us

M. Laitman: (05:15) What are we standing before? Before making of a covenant. What does it mean to make a covenant where we commit to behave this way with one another in order to stabilize between us a place for the revelation of the Creator? That's first of all. So the connection between us will be as such that it will be similar to that upper force which doesn't really exist unless we let it be revealed between us. We are building Him. You have made Me, it's written. That's why in our work, what do we need? What does all the Creator's work for that we need to do? It's in order to, on our own, build such a quality which is called entirely in order to bestow. It's entirely bestowal, which is what is called the Creator. This is how we reveal Him, establish Him, make a room for Him to exist between us. We build Him. And we try. We try to constantly think how we come closer to this establishment. We have the strength to do so. We have the records, the Reshimot, all the necessary preparations that we have been through and as we went through the shattering so that we ourselves would build everything and be rebuilt. This is actually our work. The work is very high. It's very special. It stands before us. It's not just like that, that we went through all these breakings and all the preparations to prepare us for this current state. Right now, for the first time, we're performing an action in which we make the connection upon all those preparations. The First Temple, the Second Temple, where everything has happened to us. Now we need to exert and truly build the connection between us called the building of holiness, this bestowal and love, which is called Kedusha. And in this manner, specifically in these days, we need to feel to the extent in which this thing is very critical. That's why we're not, for no reason, going through all these harsh states, unique states, confusing states, both in the world, as the world is truly being thrown from one state to another. You don't know what you're going to have today and what you're going to have tomorrow. This points to the pace of advancement and also who knows which ways it's moving towards and where it's progressing to. It's like we're just trying to — seemingly the world is running away from the bad, and we don't need to be running away from the bad. We need to understand what it means to come to the good.

M. Laitman: (08:40) So our direction, our trend is completely different from what is in the world. First of all, we receive everything that's being revealed in each and every one of us and all of us in the world. So that from that, we will build the correct relations in which the Creator can be revealed. Meaning we're looking at what's happening as an opportunity to build, to arrange this network of connections between us, so it will be as a vessel- as a Kli. And then the Creator, accordingly, will be revealed. Right now, He will help us build this network between us, which is the Kli itself. Then, accordingly, to the extent to which the Kli will be similar to the light, according to that quality in His inclination He will fill this Kli as well with the revelation of the Creator to the created being. That's how we learn with you. We also learned with you in the Introduction to the Study of the Ten Sefirot, that this is how we rise from the degree of the world of Assiya, Yetzira, Briah, to the world of Atzilut. We studied yesterday or the day before. By this, we raise up ourselves until the final correction. That's why this foundation that we will now learn of the signing of a covenant is something special, since we need to begin from the very beginning of our life, from the beginning of our foundation to be established in order to sign this covenant and to make this covenant. 

We actually sign, decide and take upon ourselves this path, this goal, which is against our desire, against our nature, completely not belonging to us at the moment, but we start to understand according to the root of our soul that we have, how contradicted it is to our nature, how we have two opposite forms. Our root is completely from the Creator, and all the rest of this evil inclination is the opposite form to it, and how we are between these two forms, these two opposite forces, and trying to connect between them, but the connection is that we specifically bring them into a clash between them. Through this clash in that we are in the same place, at the same time, in the same state, we will come to build the correction, and darkness shall shine as light, and we will all be revived. It will open up to everyone. It already exists, all these states already exist we just need to try and implement them, to give life to them, to reveal them. So let's read what he writes about this.

Student: (12:36) Dear friends, Rabash's articles are something so great. Every day when I come to the lesson, I feel like I'm carrying this bag of coarseness and separation of the previous day, which I've accumulated during the day, and then we begin to read the entire article, from beginning to end, with the friends, and you feel how Rabash's soul cleanses us, purifies, elevates, making us more connected, like the Creator. It's impossible to explain what exists in these articles. Therefore, in this lesson it was so important for us to read the entire article from beginning to end. We heard from the Rav so many times that if we have the right connection and intention we can ask to connect with the soul of Rabash during the reading, and in order for all of us, the entire world to be in a single prayer, we've decided to do something a bit different. We, PT5, out of annulment and love, we will read the article for everyone, so you can follow the text, you have it in the study material. Also, everyone in their own language, translators will read for you along with us. We want to be in unison during the reading, to draw the light, to connect to Rabash, to demand the Creator for Him to connect us, and that during the reading, He will truly keep our covenant. This is our final strong push that we have to give on the last lesson of the congress. Find the text, plug in your earphones, open your heart, let's ask for connection and read it together.

Reader: In annulment, we will read it for you now. 

Reading: (14:48) Rabash. Article No. 31, 1987. What Is Making a Covenant in the Work?

Article No. 31, 1987

It is written, “that you may enter into the covenant with the Lord your God, which the Lord your God is making with you today.” RASHI interprets “that you may enter into the covenant” as “in passing.” “Thus would the makers of a covenant do: a partition from here and a partition from here, and they pass in between.” The writing also says there, “And not with you alone am I making this covenant, but with those who stand here with us today before the Lord our God and with those who are not with us here today.”

We should understand the following: 1) What is the meaning of making a covenant in the work? That is, what does making a covenant give us, by which we will have correction in the work? 2) Why RASHI interpreted that makers of a covenant would make a partition from here? What does this mean to us in the work? 3) What does “those who stand here with us today … and those who are not with us here today” mean to us in the work? What are the two times in the work?

Baal HaSulam said, “What is the merit of making a covenant”? It seems redundant, for why are they making a covenant between them? If they think that they should love one another, then because they love one another, what does making a covenant add to us? He said that sometimes, they might come to a state where each one sees that the other is not behaving properly with him, and he should therefore hate the other.

When he makes the covenant with him, the intention is that even if he sees that he is not treating him properly, he will go above reason and say, “Since I made a covenant with him, I will not break my covenant.”

It follows that the covenant is not for the present but for the future. It might be that the love between them will cool off; therefore, they make a covenant so that the future will be as it is now in the present.

The work in Torah and Mitzvot [commandments] is primarily when beginning to walk on the path that leads to Lishma [for Her sake]. That is, when a person begins the work, he begins in Lo Lishma [not for Her sake], as our sages said, “One should always engage in Torah Lo Lishma, and from Lo Lishma we come to Lishma.”

For this reason, the beginning of his work was with enthusiasm because he saw that by observing Torah and Mitzvot he would achieve happiness in life. Otherwise, he would not begin. Therefore, in the beginning of his work, when he is still working Lo Lishma, meaning that when he works, he constantly looks at the reward he will receive after his work, he has the strength to work.

As in corporeality, a person is used to working in a place where he knows he will be rewarded for his work. Otherwise, a person cannot work for free, if not for his own benefit. Only when he sees that self-benefit will come from this work does he have the strength to work enthusiastically and willingly, since he is looking at the reward and not at the work.

The work does not matter if a person understands that here he will receive from this employer twice as much as he would receive from working for the previous employer, before he came to the job where they pay twice as much. This means that according to the salary, so the work becomes easier and smaller.

Accordingly, we should interpret in the work that making a covenant means that when a person takes upon himself the work, even if in Lo Lishma, he must make a covenant with the Creator to serve Him whether he wants to or not.

Yet, we should understand on what the enthusiasm depends. It depends only on the reward. That is, when there is a big reward, the desire for the work does not stop. But when the reward is doubtful, the desire for the work vanishes and he shifts to rest. That is, at that time he feels more pleasantness in rest.

It is so much so that he says, “I relinquish the work, and anyone who wants can do this work because it is not for me.” But making a covenant is when he begins to work even in Lo Lishma. And since now he wants the work, for who would force him to come into the work of the Creator, now he must make the covenant and say, “Even if there comes a time of descent,” meaning that he will have no desire for the work, “I still take upon myself not to consider my desire but work as though I have a desire.” This is called “making a covenant.”

However, we should understand the reason that he comes to a state of descent. In corporeality, we see that when a person works in order to receive reward, are there ascents and descents there? So, why do we see that in the work of the Creator there are ascents and descents?

We should understand this matter in two ways:

1) Even in a state of Lo Lishma, when he works in order to receive reward, we can understand the reward only by way of faith, since “The reward for a Mitzva [commandment] is not in this world.”

This means that the reward for the Mitzvot is not given in this world, but he will receive the reward in the next world, as it is written, “To do them today and to receive the reward for them tomorrow,” meaning in the next world.

Since the basis of the reward depends on the faith, as it is written (Avot, Chapter 2), “You can trust your landlord to pay for your work, and know that the reward for the righteous is given in the future.” It is known that concerning faith, there are ascents and descents, since the whole matter of faith is to believe above reason.

This means that sometimes a person can go above reason, where faith contradicts the reason. For example, twenty percent of the faith are against reason, and he can overcome twenty percent. But sometimes he sees that there has been a change, since now he sees that faith contradicts by thirty percent, and to such an extent he is not immune and has the power to overcome and go with faith. Hence, at that time he must descend from his state, where faith illuminated for him.

This causes him descents and ascents, when it does not coincide with his power to overcome. This is not so with a corporeal reward. Faith does not apply to the reward; therefore, in corporeality, it cannot be said that he has a descent in corporeal work, since the reward is in this world and he does not need faith.

2) In a state of Lishma, he does not need anything in return for his work. The cause of the descents is also the reason that he bases his entire work on faith. But there is a difference: It is not about the reward but about the landlord. That is, to the extent that he believes in his landlord, that he is so important that it is worthwhile to serve Him, meaning that it is a great privilege to serve the King of Kings, who will pay for his work.

This means that the reward for the work coincides with the measure of faith in the greatness of the Creator. Since by the nature of creation, man derives great pleasure from serving an important person, as in the famous allegory that if an important rabbi comes and wants to let someone carry his suitcase to the taxi, a porter will certainly take money for it. But if the rabbi were to give it to a student, the student would certainly take no charge for the work, since the service he is giving to the rabbi is his reward and he would need nothing more.

Accordingly, “You can trust your landlord” means that to the extent of the faith, that he believes in the greatness of the Creator, to that extent is the measure of the reward, which is measured by the amount of faith he has in the greatness of the Creator.

It turns out that when he believes that the Creator is great indeed, his reward is great indeed. If his faith in the Creator is not so great, his reward will not be so great either. It therefore follows that whether he works Lishma or Lo Lishma, the whole basis is only faith.

But the difference is this: In Lo Lishma, the faith relates to the reward; in Lishma, the faith relates to whom we serve. In other words, the amount of pleasure depends on the greatness of the Creator, as our sages said (Avot, Chapter 2), “Rabbi Elazar says, ‘Know before whom you toil, and who is the owner of your work, who will pay you the reward for your work.’”

As said above, we must believe in the greatness of the owner of the work, for upon this depends His paying the reward for the work. That is, the measure of the reward depends on the greatness of the owner of the work, who is the Creator. In other words, there is a difference in the pleasure between serving the greatest in the city, the greatest in the country, or the greatest in the world. Upon this depends the reward, meaning according to the greatness of the King.

Since the basis is faith, there are ascents and descents here because as long as one has not been awarded permanent faith, there must be ascents and descents. It follows that there could be a time when the love between them cools. For this reason, now, in the beginning of his work, he takes upon himself the burden of the kingdom of heaven, to make a covenant, so that whether or not the body agrees to be a servant of the Creator, he takes upon himself not to change a thing. Instead, he will say, “I spoke once and I will not change.” Instead, I will go above reason as I have taken upon myself when making the covenant in the beginning of the work.

By this we will understand what RASHI interpreted, “that you may enter into the covenant” in passing. Thus would the makers of a covenant do: a partition from here and a partition from here, and they pass in between.” Accordingly, we should interpret that through the making of the covenant they would imply that sometimes there will come a time when there is a partition from here, meaning a partition that separates this one, and a partition from here, meaning that the other one would also have a separating partition.

In other words, even if both of them have a partition that stops the love that was between them, still, now they are taking it upon themselves not to part from one another. Instead, they will remind themselves the covenant that they had made, and this will make it possible not to break the covenant. They will pass in between, meaning that they pass over the separation that was made between them, and it is all by the power of the covenant that they had made.

In this work, this means that a person must make a covenant with the Creator. As he began the work now, and now he certainly has love for the Creator, otherwise who would make him take upon himself the burden of the kingdom of heaven? So now he must make a covenant with the Creator forever. That is, even if there is a time when he feels that the love of the Creator has cooled in him, he will remember the covenant that he had made with the Creator.

But in the work, we must remember that in the matter of making a covenant between the Creator and a person, it might be that the love will cool only between man and the Creator. But how can it be said that the love will grow cold in the Creator? That is, since the covenant applies to both, it means that there could be a descent between the two of them concerning the making of the covenant, but how can we speak of changes or a descent in the Creator?

Baal HaSulam said that in both man and the Creator there is the matter of “As in water, face reflects face, so the heart of man reflects man.” He interpreted about what is written (Exodus 33:13), “And now, if I have found favor in Your eyes, let me know Your way that I may know You, so that I may find favor in Your eyes.” He asked, How did Moses know, when he said, “If I have found favor in Your eyes”? He replied that it is because beforehand, it is written, “You have said, ‘I have known you by name, and you have also found favor in My eyes.’” By this Moses knew that the Creator favored him, since Moses favored the Creator, following the rule, “As in water, face reflects face, so the heart of man reflects man” (Proverbs 27).

According to the above, we should interpret that when we say that the love cools within a person and he feels that he is in a state of descent, meaning that now he does not have such love for the Creator as he had in the beginning of his work, this causes him to feel that the Creator, too, does not love him and does not listen to his prayer, to what the person asks of the Creator. This causes the person an even greater descent because he begins to doubt what is written, “For You hear the prayer of every mouth.” At that time, he thinks that the Creator has no connection with the creatures, which causes him great descents as his faith grows weaker every time.

It follows that although there are no changes in the Creator, a person feels this way because “As in water, face reflects face,” he feels this way. This follows the rule that all the changes we learn in spirituality are according to the receivers.

Now we can understand what we asked, What does it mean in the work, “those who stand here with us today before the Lord”? The making of the covenant is whether he is standing today before the Creator, when he is at a time of ascent. However, he is taking it upon himself that even should a time of descent come, called “and those who are not with us here today” before the Lord our God, when he does not feel that he is standing before the Lord our God, he still takes upon himself, above reason, not to mind anything, but to remember the making of the covenant, and this will be unwavering.

Student: (33:02) Friends, we completed the article, and this shower that Rabash's article gave us is a necessary condition to prepare us, and also to remember that the article ends with the words to work. So our covenant is all the time the work, and now we're going to watch a clip from the South American Congress in Chile. Just like the joy we experienced with the Latin friends on the Yeshivat just before the lesson, we need to remember that we are constantly making this covenant with the friends all the time. We're responsible for all the friends. Let's joyfully watch this clip.

M. Laitman (Source Text/Commentary): (34:01) In such a state that we're in now, we need to make an agreement, a covenant. Rabash writes, it fits us right now. At last these people gathered to be as one group, under one leader, and with a spirit of heroism, they stand against all those who rise against them, the inner and external disturbances, and certainly they're brave-hearted with a stern spirit, and they go to triumph the inclination, the war of inclination against their ego, and their entire direction is just to triumph, to beat themselves.

And to connect in order to reach the Creator. That is actually the agreement we need to perform. We sign this, that from this moment onwards, the main thing in our life is to keep the connection between us and to learn how we are attracting towards this connection between us, the reforming light, and it changes us and through us the whole world. 

Do you agree or not? There's no coercion here. Who is for? Raise your hands. Let's see if we have... That's very good. So for the time being, we need to think. Yes, he's right. So let's continue to scrutinize this matter. Maybe it will be those that will lower their hands. It's a serious matter. Yes? We're all the friends, we're responsible for one another. 

Since the surrounding light is what operates upon us from above, only we can draw it. It operates only when they all agree to accept the rule, the law of love of others to the extent of love your friend as yourself, meaning that each will accept upon himself to care and to work for every single friend, to fill all their needs, those that belong to spirituality, just as he cares for his own needs. And after they all agree to support one another on the spiritual path, each becomes a guarantor that nothing will be lacking for anyone else, for the others. And they became worthy for the revelation of the Creator, meaning I am willing to supply to each and every friend support, confidence, warmth, love, the greatness of the goal, the lowliness of ourselves. Example, how to go towards the Creator. That's the main thing in the agreement. To give an example. Because in this Arvut, each is freed from any concern for himself, because they all give such an example. Hence, they can observe this condition of love your friend as yourself.

M. Laitman: (38:43) Since he's not afraid for himself, because he is certain that the entire society are loyal lovers caring for him. 

This is the law of spirituality. If I'm in a Ten and all the friends in the Ten are showing me that they care for me, they automatically cancel my desire from being worried about myself. Like it or not, I want it or not, I was worried about a thousand and one things, money and work and family and my health and the neighbors and my children, all age and everything. I'm like a little bunny trembling constantly in fear. However, if my friends are thinking about me, they neutralize completely my fear, my anxiety in any possible way. Even if I don't want.

I'm already used to these fears. I'm used to being afraid. I'm used to being concerned and caring. Suddenly, I feel that I don't want. I don't want to care. I don't want to be afraid. I don't want to think about anything. That's how they, if they were to think about me, they neutralize all my concerns. That's how it is. Try it, and you'll see how this works. Certainly, there are those who are kind of afraid and more worried than others. Examine it with them. Each must evoke the fear from the walls of love. You today are willing more than it was yesterday or the day before to be in the lesson, to be in Arvut, to be like a group in a Ten. We understand that that's today.

M. Laitman: (41:21) Tomorrow, it will be different. So what does he say? Each must evoke the fear of the chilling down of the love and connection. Although the mind denies this picture, as if there will be no descent. If you have a way to add in love, and one does not, that too is considered a fault, a flaw. As love chills down until he comes to the form of forgetfulness. Therefore, he must invent a way every day, a trick to make it new every day. Meaning every day, I need to renew the connection between us in our mutual support. Since then, through the chilling down that the Creator evokes between us, disregard, all kinds of disputes. If we overcome above them, we come to the intensity of connection, such a covenant in which we begin to feel the Creator in it. Because this Kli becomes connected in us and suitable for the revelation of the Creator. If two people understand that it's worthwhile to love one another, because then they reach the revelation of the Creator. And then they can avoid all the troubles and problems.

 Because that's how you think in the beginning, only at the expense of our own benefit, just like we are, without hiding it from ourselves. Then for what do I need the signing of a covenant? If we understand that it's worthwhile to love one another, when we make a covenant with the intention for always, for the future, where it could be that someone would cause separation between them. So the making of the covenant that we do now, where there's love between them and equivalence between each other, will bring forth the observance later, after, when the separation comes. 

Nevertheless, the connection they made, the covenant they made, will be forever and will obligate each and every one to go into a separation above reason, against the intellect. The mind says, enough already, we need to distance, to distance, to say that the Creator is bringing you disturbances within reason and they go above reason. And only in such a way can the covenant take place, where there will be no separation between them. Meaning, also the Creator is in the covenant.

By giving us disturbances and we accept them as they come from the Creator in order to go above reason. 

Many things, soon we'll do a workshop or maybe it's enough. And now the question. What form of connection does there need to be in the group so that we will reach such a power and according to this power the Creator will begin to be revealed. And then this power, this intensity needs to be even more and even more and even more. And to grow this way a hundred and twenty-five times. And in this intensity we will discover a hundred and twenty-five times greater. Everything according to the compression between us. So what conditions do they need, do there need to be between us in the matter of the covenant and Arvut? That's the condition for connection. What are they, the conditions? 

Student: (46:51) Okay friends, now we're going to enter a workshop and the question is, what are the conditions for the covenant that need to exist among us in the Ten? Again, what are the conditions for the covenant that need to exist among us in the Ten? Eight minutes. 

Student: Friends, dear friends, we've scrutinized the conditions now. We're talking about the covenant. It felt like the entire congress was in preparation for it. Let's focus after this workshop. So after we've scrutinized the conditions between us a bit, each of us nonetheless has different questions, because a covenant is a commitment, it's something big. We had a very powerful congress, we want to come out of it with something new. Let's hear some more guidance from the Rav and advance toward that. 

Question (Petah Tikva Center): (56:31) The article talks about the covenant, a commitment. What does it mean, to commit, or it sounds like some kind of morals or something. 

M. Laitman: A commitment is actually- the commitment is actually a very deceitful, cunning action. Well, it sort of betrays you, because what does it mean that I commit to the Creator if He controls everything? How do I dare to commit to the next moment if everything is in His hands? You understand the paradox? How could there be a mutual covenant that someone on His part says, okay, I sign for it, no problem, but it needs to be mutual, it needs to be a mutual commitment. It's not even like betrayal, it's like disregarding the fact that He controls and governs everything. You understand the paradox? So have a workshop about that. 

Student: (58:08) Okay, so we heard the Rav's question. He simply started the lesson, if you remember, that we are here in a very fateful state, and it became even more since that lesson that was recorded. So we want to reach a covenant, but he raised a certain question, now we're going to ask it and we'll discuss it in the workshop. How is it possible to commit if there's none else besides Him and He controls everything? We'll discuss it in the workshop between us. How is it possible to commit if there's none else besides Him and He controls everything? Eight minutes.

Student: (01:06:52) According to the lineup, we're supposed to say all kinds of things to prepare you for the next clip. 

Student: But now, there's just gratitude in the heart. There's only gratitude, huge gratitude for what we have here now, and a little more prayer and request to be under the light, under the guidance of the Rav, the writings of Rabash, that will change us, that will teach us to love. We're continuing now to another piece from the Rav. We're going back to the Rav. We're washing ourselves with Rabash and the Rav's explanations and the reforming light.

Reader: From Rabash's article, "What is Covenant in the Work?" 

Reading: (01:08:01) Rabash. Article No. 31, 1987. What is Making a Covenant in the Work?

Baal HaSulam said, “What is the merit of making a covenant”? It seems redundant, for why are they making a covenant between them? If they think that they should love one another, then because they love one another, what does making a covenant add to us? He said that sometimes, they might come to a state where each one sees that the other is not behaving properly with him, and he should therefore hate the other.

When he makes the covenant with him, the intention is that even if he sees that he is not treating him properly, he will go above reason and say, “Since I made a covenant with him, I will not break my covenant.”

It follows that the covenant is not for the present but for the future. It might be that the love between them will cool off; therefore, they make a covenant so that the future will be as it is now in the present.

M. Laitman: (01:09:14) Yes, but actually it's important for us for this to be sustained all the time. In corporeality, it's as if they made a covenant, or they signed something, or made some other signs, on their body or on a piece of paper, verbally, and it seemingly exists. We know how these things don't obligate a person in any way. In spirituality also. The thing is, that if we want it to happen, we must constantly sustain it. And in all the degrees, in each and every point where we rise, we perform the same degrees, like in the first degree, like in the first state.

In order to reach that initial state, we need a connection between us above our ego and the points in the heart that will connect together to one point, which is only possible with the reforming light, with our effort, with our outcry, and so on and so forth. Yes, all those conditions of the Arvut, it's the same on all the degrees. 

The difference is only in the conditions that we make, but Ten Sefirot that we build are Ten Sefirot in each and every state, it's Ten Sefirot, in only the different stages of intensity. 

Hence this concept of the covenant that we today tried and pretty well we went through, we plowed it, got to know it, if we were to attempt to continue and sustain, constantly hold on to this, that desirable form that must be before us constantly, meaning we want each of us to feel all the time how he's carrying himself, and how he's asking about himself, and so on, and sees that he has no chance from this, from these questions to even rise, to ascend. 

Then he understands that he has to ascend. I'm telling you what I feel in the point of the covenant, that why I? Yes, we have Abraham, yes? What's written about him? What did his friend say to him when he went to consult him? He says, you're 90 years old, you're ready. Well, what are you going to sorrow yourself? What covenant? What are you doing there? How could it be? Yes? And the Creator said to him, no, you need to rise up specifically above this, and to define your contact with the Creator. And that's how we are. Meaning, I'm telling you that I too feel what’s about me. What me? What? The same questions, the same thoughts are sent all the time. The same. Seemingly, only with a greater burdening each time. And I heard from Rabash also the same. 

M. Laitman: (01:12:48) The method is very, very methodical. And it is all possible to be done under the condition that after you're coursed with such thoughts, what's with you, and what will you have, and how you, and so on and so forth. What is this dark thing from bitterness from all of life? What did you get? You didn't succeed, you didn't attain, and the others are more, and you're nothing. And if we don't rise above this, above where a person erases his ego, and raises only this point above him, he has no answer, and no chance, no possibility to reach something. To reach something not egoistically, but in truth, he's pushed to this in the beginning by the help against him. And that's how we reach the covenant. 

Student: Every Ten here is like climbing a mountain on the way to the King. And like when climbers climb, you know, it's like the Rav said, we climbed Ten Sefirot, that's it. We stick a spike, a stick in there, and again, and again. And now we need to give that, that we need to hammer it, that this will be our covenant. That we need to put our heart now on the table in front of the friends, and let's go in a circle. When my turn comes, I look at the friends, I open my heart to them fully, I turn to the Creator through the friends, and I tell them what I am asking for them? What do I ask of You for them, through them? I ask to be for you the such-and-such-and-such — you, you complete the missing. Each in his turn looks at the friends, opens his heart, and says, what do I ask for you? What do I ask to be for you? Let's do it from the heart. 

Student: (01:23:03) Okay, beloved, we're continuing. Now we want... Let's concentrate. Let's convene. Our requests, our need to commit depends, it's hanging in the air. We want to continue with a nigun, with a melody. And to let this melody take us to the place where these requests connect. We will start with the nigun. After a few seconds, a friend will read for us the words of the covenant of Ramchal, the continuation of the lesson from which we started, but we will only hear it, so that we will be able to be pure, transparent, and hear only with our heart the words of the covenant of Ramchal, formatting us, and then the Rav will continue and take us even deeper into the point of the connection with this Ten, into one Ten, with the Creator, in one point. Let's let this Godly nigun, with the words of the Kabbalists, into the silence between us. And we will do it.

Student: (01:25:15) That the friends have taken upon themselves to keep for the connection of Kudsha Brichu and Shechinte. For them all to become as one man and do this work, the holy work, to be each as all, doing this work together, and this is what they have accepted upon themselves, to do this work, not in order to receive any kind of reward, or for any other reason, but only for the correction of the holy Shechina, and the correction of the whole of Israel, in order to give contentment to their Maker. And they will have no reward from it whatsoever, but from that they will merit more such corrections for the connection of the Creator, and the study will not be considered for any part of the covenant as something personal or particular, only for one of the friends, but for everyone together, and they will have the complete intention for the correction of the holy Shechina, and for the correction of all of Israel.

M. Laitman: (01:26:44) We always have a problem, where is me, where is the environment, and the world, and also with the perception of reality, we always have a question about it, who are these friends who are opposite me, is it the friends, not the friends, part of my soul, and how should I relate to them. If it is so, they're more important than me, they're lesser than me, they're human beings, or they are just my inner qualities that are presented before me in such a way, in such images, and so on. It's a problem. 

How to combine this perception of reality with the establishment of the covenant, but rather, only when I specifically relate correctly to the form that becomes more clear in me, that it is all one, and there is nothing else besides this one, and all of the forms only show me how much I'm not yet in the right focus. How much I haven't yet tuned my vision so it will see Israel, the light, and the Creator as one, that I, and everything around me, and the Creator are as a single point this is the point of the covenant. This means that all in all, we need to see that this one that exists from the beginning of creation, and it becomes scattered in my eyes, but I bring it back to one, by constantly working on the correct perception of reality, and by that, I keep the covenant, as Israel, the Torah, and the Creator are One.

Student: From this state, let's maintain our concentration, alertness, and watch a piece of a recording of a conversation with the Rav, which took place this morning. 

Question (Petah Tikva Center): Hello, Rav, how are you? 

M. Laitman: I'm good. 

Student: We saw that you were watching the lesson downstairs, the congress.

M. Laitman: Yes. 

Student: Congress. So what does it mean to be a proper participant in the congress?

M. Laitman: If a person knows the topic, the topic of the congress, and he wants to connect into it, then he wants to participate.

Student: Well, maybe we should read Excerpt 6. 

M. Laitman (Source Text/Commentary): A person must always examine himself, the purpose of his work, that is, in all the deeds he does, if the Creator will receive contentment from that, because he wants to reach equivalence of form with the Creator. This is called, all your actions will be for the sake of heaven, that is, that everything that a person does, by that he wants the Creator to enjoy it, as it is written, to give contentment to his Maker. And as for the will to receive, we have to resist it and tell it, I've already made up my mind that I don't want to receive any pleasure because you want to enjoy, because with your desire I must become separated from the Creator, because disparity of form causes separation and distancing from the Creator. And man's hope should be that since man cannot break free from the rule of the will to receive, and because of that he is always in ups and downs, therefore he is expecting that the Creator will reward him by lighting his eyes and will give him the force of overcoming so that he will work only for His own benefit. This is, as it is written, this is what I ask of the Lord, here I seek, here means the holy Shechina. And one would ask that I may dwell in the house of the Lord all the days of my life.

Student (Petah Tikva Center): I wanted to ask, what can we do now in the congress to bestow contentment upon the Creator?

M. Laitman: To do his will. His desire is that you will be a good kid. 

Student: How can I be a good kid for Him to enjoy it? 

M. Laitman: Take "There Is None Else Besides Him" and read it. 

Student: I still don't understand what it means to bestow, really I want to, but I don't know how to bestow upon the Creator. 

M. Laitman: What does it mean to bestow to the Creator? To do what He wants.

Student: I don't know what He wants. 

M. Laitman: For that, we need to read. 

Question (Petah Tikva Center): How to be alert to I'm making sure that the covenant is kept above everything else. If we fall into the Klipot to a state of self-love, how to rise above that? 

M. Laitman: I think that the fact that you feel that you are falling, this fall in itself gives you an awakening. 

Student: Is there a covenant between us or not? Do we need to help each other? 

M. Laitman: Yes, 

Student: How? 

M. Laitman: That everything that you do you want to learn from the friends. 

Student: Can I ask the friends for help, that they help me, guard me? Can I demand that they protect me? 

M. Laitman: Your friends, that's the Ten, yes, so ask. What is it that you feel that you will lack? 

Question (Petah Tikva Center): I ask you to protect me from falling. So how to maintain the right intention? When you read, when you hear a friend talking about the greatness of the Creator, at every moment, 

M. Laitman: I think that, as it's written, everything is clarified in a thought, only in the thought. 

Question (Petah Tikva Center): Oh, is there a point, a pinnacle to the congress, this event, is there a pinnacle to it? 

M. Laitman: The peak of the congress is that we're all connected, and we don't want anything else later on in the congress. 

Student: And when do we reach that peak? 

M. Laitman: When everybody wants it. 

Student: They want what exactly? 

M. Laitman: That they will have something from the topic of the congress. 

Student: So we can decide that now we're at the strongest point of the congress, and everyone participating or taking some action can we define that as a specific time in the congress? 

M. Laitman: Well, you can say it about yourself, but not about everyone.

Student: So this entire assembly how does it reach its peak with respect to the Creator? 

M. Laitman: We need to be closer to the entire public of Bnei Baruch. We must, each one of us, must be responsible for the entire Bnei Baruch, and we need to hold each other. 

Question (Petah Tikva Center): In what am I responsible for the whole of Bnei Baruch? In what sense is each friend responsible for the entirety of Bnei Baruch?

M. Laitman: That he thinks- he thinks about everyone, 

Student: How do we incorporate together, all of us, how do we come to the feeling that we're all one Ten, merge, dissolve into one thing? 

M. Laitman: In that each one thinks about everyone, that they depend on him. 

Student: And how many thoughts can a person hold onto in a moment? 

M. Laitman: He can hold everyone, all of them. 

Student: So, my concern is to hold my Ten, and through it everyone or everyone straight on- everyone including my Ten?

M. Laitman: Including your Ten and all of Bnei Baruch, you want to feel them. To embrace all of them. 

Student: And when everyone thinks like that towards each other, about each other what happens, what outcome are we expecting? 

M. Laitman: It is considered that then, in such a way, the Creator then clothes inside each and everyone. 

Student: We need to hold each other in that each one thinks about everyone else as being dependent on him. Dear friends, we prepared so much for this convention, adhering to the, connecting to the Ten, adhering to the Creator. We've prepared ourselves for many long months. We came here, we made tremendous efforts, and here we are, at the end of the third day of the convention. Certainly we are all full of gratitude, a sublime sensation, and we hear the management of the organization, Avi Yusofer, Oren Levi, Michal Sanilevich, Dudi Aharoni, Roi Hakoka, and myself. We only want everything to continue, more and more, like all of us. And so, today we would like to talk about where we are, and where we are headed. Because we all came to this world without any explanation, all the whys and hows, but through the wisdom of Kabbalah, we discovered what the Rav talks about, that there is none else besides Him, one force in reality, the good who does good, and when we connect to Him through the Ten, and through the connection between us, well, for that to happen, for that to happen, thousands of great friends, the greatest of the generation, all beloved, and each one devoting his soul. We need something organized, we need to have a uniform direction, and that's what we want to discuss today. 

Student: Yes, and in this opportunity, I think that we all feel huge gratitude from the bottom of our hearts, to all the points in the heart, to all the friends that the Creator chose to participate in His congress. Truly, we are guests at the house of the King. We feel this air that He's giving us to breathe. So let's now thank all the participants in the congress, all the friends from all over the world. We would like to see them now. There are dozens of gatherings all over the world, many, many groups, friends, men, women. A huge gratitude to each and every friend who made his unique effort to participate in the congress. Yes, this congress, we all feel how special it is, how unique it is. It happened because of the desires of each and every one of us. We simply wanted and still want things to be different, for it to come from below, upwards.