The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning) May 8, 2025.
Part 1: Baal HaSulam. The Arvut (Mutual Guarantee). #21
Reader: Dear friends, in the first part of the lesson we're going to learn from a recorded lesson November 11, 2003, article, “The Arvut”. We're going to learn about the order of attending the Arvut in humanity - first to Israel, those who have a tendency or yearning for, a need for the Creator, and later the rest of the nations of the world. Throughout the lesson we'll take down main points, so in the end we'll be able to share it with the Ten.
Reading: () The Arvut (Mutual Guarantee). #21)
These are the words of Rabbi Elazar, son of Rabbi Shimon, who said that the world is judged by its majority. He was referring to the role of the Israeli nation to qualify the world for a certain measure of purity, until they are worthy of taking upon themselves His work, no less than Israel were worthy at the time they received the Torah. In the words of our sages, it is considered that they had attained enough virtues to overcome the side of sin, which is the filthy self-love.
Clearly, if the side of merit, which is the sublime attainment of the benefit of loving others, transcends the filthy side of sin, they become qualified for the decision and the agreement to say, “We will do and we will hear,” as Israel said. But before they obtain sufficient merits, self-love will certainly prevail and they will refuse to assume His burden.
Our sages said, “He who performs one Mitzva is happy, for he has sentenced himself and the whole world to the side of merit.” This means that an individual from Israel finally adds his own part to the final decision, as one who weighs sesame seeds and adds them one by one to the scale until the balance shifts. Certainly, everyone takes part in this shifting, for without him, the sentencing would never be completed. Similarly, it is said about the acts of an individual from Israel that he sentences the whole world to the side of merit. This is because when the matter ends and the whole world has been sentenced to the side of merit, each and every one will have a share in this shifting, for were it not for his actions, the shifting would have been deficient.
Thus you find that Rabbi Elazar, son of Rabbi Shimon, does not dispute the words of our sages that all of Israel is responsible for one another. Rather, Rabbi Elazar, the son of Rabbi Shimon, speaks of the correction of the whole world in the future, whereas our sages speak of the present, when only Israel have taken upon themselves the Torah.
M. Laitman: How to make it so that everyone thinks of a single goal? We need to search for that, right? There are no set solutions for every single moment in our lives, right? That's our work, to search. To search for what? To search for in what connection, in what way, this has to be in me at every moment, so that I can awaken upon myself the surrounding light, which will give me some kind of upliftment towards spirituality, meaning towards keeping the law of Arvut [mutual guarantee] and love of others, and adhesion with the Creator. All the data is already inside us: all the constituent parts, we have our will to receive, with all the horror inside of it, opposite which the surrounding light shines in a certain manner, and I just need to be alert towards the gap between me and the surrounding light, which shines, and orient myself accordingly towards correction, to reach a place where the surrounding light acts exactly on my uncorrected vessel, uncorrected intentions. I only need to scrutinize the current state. So scrutinizing it, being alert, I can do that only when the society gives me the importance of it. Look, you're sick, you have terrible diseases there inside, if you don't discover them, you'll die. So look, look at what you have inside. And I can see, a person says, it's not that terrible, maybe next week I'll go to the doctor, maybe it's not so bad. But if you tell him more, and more, and more - you tell him about terrible things that have happened, then he runs, even though he doesn't feel it yet. And that's what we need. But all the fundamentals are in us already. The light shines, and the vessel is corrupted, and the importance is what compels me to begin engaging in correction.
Student: (3:28) He says that Israel's role is to bring the world to a scale of merit. Not less than how we were during the giving of the Torah, which is as one. Back then we could reach a state of as one. How can Israel take on this role? And find the souls of the coarser souls inside of it. Is there special work here?
M. Laitman: If Israel has to be here an example and a source for the whole world, an example of mutual guarantee, of Arvut, of the love of Israel, as we call it, also, and yearning for adhesion with the Creator, an example to the whole world in that regard, and other than Israel having to be the example for this power source, pouring out this energy to the whole world, the energy, the power to act upon it, to execute it - so the whole world enters Arvut, love of others, and adhesion with the Creator as a result. Well, you say that, of course, the actualization of all these corrections, that all has to happen to Israel in whole, in full, without a single one missing, as we say. If a single one is missing, then it's not a complete vessel. And after that, they go out and bring about the correction of the world. That can happen in that way correctly if there's no connection between Galgalta Eynaim and AHP. So first of all, you have to correct Galgalta Eynaim. If Galgalta Eynaim are not corrected, well, first of all, you correct Galgalta Eynaim and then you correct the AHP. You're correct. But due to the shattering of Adam HaRishon, all the souls together, Galgalta Eynaim and AHP, other than each of them being shattered by itself, they also mixed together. And that is the desired result of the shattering. Why did it happen? They didn't just break for no reason. Galgalta Eynaim would just return to be Galgalta Eynaim, nothing is gained. And AHP was unworthy before, and after all the scrutinies and corrections, it's still unworthy of receiving anything. So, it returns again to being as it was. Rather, the addition, the profit from the shattering. Why did the shattering happen? To bring about the connection of Galgalta Eynaim in AHP and the integration of AHP in Galgalta Eynaim. And here, it's how you use them. How to bring about Arvut? They are together, one within the other. So, Galgalta Eynaim are corrected inside AHP? When? So, AHP within Galgalta Eynaim are corrected? When? From our study, we can see that Galgalta Eynaim, which are clean, the pure Galgalta Eynaim, they are corrected first. And they serve as Zon of Atzilut in Katnut. And after that, you begin to correct the incorporation of Galgalta Eynaim in AHP, which is called the worlds of BYA, right? Corresponding to the worlds, BYA. And later, you correct the incorporation of AHP in Galgalta Eynaim, which we call AHP of ascent, AHP De-Alia. And in that, you also have, well, the true AHP, “the heart of stone”, that is also then clarified. As far as we're concerned, the question remains, do we need to focus only on those who today we call Israel? Galgalta Eynaim, let's say, you can call them. Or those who are within the nations of the world and the nations of the world within Israel, which we don't know who those are. By what can we check their ID? There's also a big question there - throughout history, you didn't set the nationality according to the mother's nationality. It's rather new. It's a new thing that they began to determine it that way, according to the father and so on, and mother. Meaning, nationality is very, it's very loosey-goosey, very loose. So, what do we decide according to then? How to relate to each other, to Israel and the nations of the world? Can we relate according to, well, the fact that we call it that? Does it truly correspond to the root of the soul? That's a question. Those who engage in history a little bit, they see how these things are very loose. They don't have a solid foundation. Our royal lineage comes from Naomi and that's all. Then Ruth, the prophetess, yes, from Moab, right? It was the exact opposite. There's no... It's difficult to say. Whereas we can see according to the... Look, there are many things to this. I don't want to determine this, who am I, that I can circumvent the entire system and the situation. It's not that I'm pretending to be humble or something, I really can't. I don't know. I think. I think that... And I also have examples from past Kabbalists, from the middle ages and so on, that the matter of coming closer to adhesion with the Creator is equally available to everyone who yearns for it. And there were Kabbalists in history that taught gentiles in the middle ages, understand in what way and what time period. Because they decided, according to spirituality, who's called Israel and who's called the nations of the world.
And the limitations after the shattering, you don't have these limitations, but whoever, in whomever the part of Israel awakens, and he's capable of starting his correction. That's on one hand, though. We have to take care of those who have this awakening, upliftment towards that, on the one hand. And on the other hand, of course, we must also take care of that part of the Israeli nation, which is bound to the externality of the Torah, meaning the keeping of the practical commandments without intention. And somehow, I don't know how yet, to convince them to engage in the intention. It is, as Baal HaSulam writes in the end of the introduction to the Book of Zohar, that this is the main part of the correction, actually. We must work with everyone, whoever wants, in every nation, every people, wherever, without exception, because we don't know who and what each person who awakens is. That's on the one hand. On the other, we must emphasize, ultimately, we'll have to put the emphasis on the religious public and bring about a change in their importance from externality to internality in their priorities. As Baal HaSulam also says in the end of the introduction to the Book of Zohar, that this will change reality. That if Israel, if from this group, which holds on to the externality of the Torah, if it turns its attention towards the internality of the Torah, that will change the map of the world, the whole world, because that's the inner part changing. So, all the other parts naturally begin to take place accordingly. You have this work, and you have that work, and truth be told - I don't know. After Sukkot, did we know what to do? A week afterwards, we discovered that if we don't perform some action again like we did in Sukkot, then that's it. We fall, we die, and we have no ability to sustain ourselves at all. So, we hold these general Yeshivat Haverim, gatherings of friends, globally, and it may be that in a week's time, something else will be revealed - that we've exhausted that, and now we need some different kind of actions.
Student: (15:23) Why don't we aim at them directly?
M. Laitman: Why don't we aim directly towards the people who engage in the externality of the Torah? Why don't we aim our work directly towards them, at them, to awaken them? It's not the time yet. We need preparations for that. From both sides, on our side - the crisis in Judaism needs to reach a certain advanced stage, on the one hand, and the general religion of the world, of the public, rather not the religion, the public opinion that influences them will be so powerful that it will influence them. And in some way, they'll begin to turn their attention from externality to internality. And Baal HaSulam says that this is the iron barrier that exists between the people and the Creator, since the time of the ruin, between the people and the wisdom of Kabbalah. We see today that there is hatred between the orthodox public and the wisdom of Kabbalah. The hatred, the fear, the misunderstanding of what this is about, until that passes, until that changes, we need more preparations. And preparations, that's gradual, slow. It's happening. It's already happening. We can see how, through some avenues, it penetrates, and the people agree to this more than their leaders - and their leaders, you know, they get replaced. The leaders accept the will of the people, at some point, for lack of choice, they want to remain leaders. It'll come. We mustn't trust this.
You know me, I'm not a very calm person, but there are things where, simply, I feel that something is holding me back, and that's it. As it was in the past, and it still is, how to turn to the Israeli public and take care of them, I still have many inhibitions. And it's not that I don't have the means, or that our group isn't strong enough or something. Rather, there is some kind of protection from above. We're not well-oiled enough, you could say. We still lack some understandings, some insights, some means, some inner discernments to know how to do this correctly, to take care of them with understanding and with outcomes that are known already. You know, like a mother with her baby, she knows, she understands, she holds him the right way, in the way that's best for him, from all sides and so on. We don't have that yet. And so I'm in a situation where I don't feel the need for it yet. Not even for some big lectures and such, I don't feel the need. It seems to me that first we need to disperse as many books as possible, booklets, so that people accept it - from the inanimate to the growing, to the living and so on, in a way that isn't forceful, not aggressive, without anyone pushing, forcing, without some cult seemingly operating within the nation. No, it has to be very soft, and smooth, and unthreatening. There are many more things here we need to think about, and we don't know how yet. We don't know. It hasn't ripened yet, it hasn't come down from above. And so, we may want it very much, but we mustn't rush. We'll receive a negative reaction, which will be damaging to us and also damaging to our relation, our connection with the public. And well, I hope that we have some protection from above and that we won't be allowed to do things which, through our innocence or our lack of understanding, we'll still want to do.
Student: (20:57) About Arvut [the mutual guarantee], can I get back to it? We talked about it following friend's question from before. We said that we need a charter or someone to work in it all the time to check it. Should it be a public discussion, or it's such, that whenever we gather, we'll deal with it, or it's enough that a few will work on it? What's the best way to draw this light?
M. Laitman: It should be clear to us that not through exertion, not through money, not in any way can we bring about a general feeling in our group which will promote, advance the group. The feeling, Arvut, right? It's a feeling, no more than that. Each one is certain that he will lack for nothing because everyone loves him. Like a child is certain that my parents, of course, they'll take care of me. Of course, they'll give me everything. If I'm good or bad, it doesn't matter. You know how they are, it's clear to us. So, it's a psychological matter. It's a matter of feeling, it's not about the actual practice. The group cannot supply that, of course, and that comes as a result of the influence of the upper light. We want it to happen and so we have to take care of it.
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The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.
Daily Lesson (Morning) May 8, 2025.
Part 2: Preparation to Convention - Connecting to There Is None Else Besides Him
Lesson 1: There Is None Else Besides Him. #3
Reader: We are in the lesson preparation for the World Kabbalah Convention, “Connecting to None Else Besides Him.” We're going to read excerpts from Lesson No. 1, “There's None Else Besides Him”, starting with excerpt No. 3. You can find a set of material on kabbalahgroup.info and in the Arvut system. You can also send questions through these websites. Excerpt No. 3.
Reading: (00:33) 3. Baal HaSulam, Talmud Eser Sefirot, (The Study of the Ten Sefirot) "Histaklut Pnimit" (Inner Observation), Chapter 1, No. 8
This entire reality, upper ones and lower ones as one, in its final state of the end of correction, was emanated and created with a single thought. That single thought performs all the operations; it is the essence of all the operations, the purpose and the essence of the labor. It is by itself the very perfection and the sought-after reward.
M. Laitman: Meaning that a single thought from the Creator does everything. It begins and ends the entire process that the created beings have to undergo. Everything is in it. That's it. I have nothing further to add.
Question (Petah Tikva Center): (02:06) What does it mean that it's about the reality and the reward?
M. Laitman: That it includes everything except for the Creator's will. In wanting it to be so, everything else is included in that very thought. And it begins and concludes the Creator's thought.
Student: This is a reality that the Kabbalist attains?
M. Laitman: It's a reality which emerges from the Creator. And in it, within it, the created beings exist.
Student: Why is it called a hopeful reward?
M. Laitman: It includes everything.
Student: It includes everything for the one who attains it?
M. Laitman: Yes.
Student: Is that called a reward? Is there pleasure in it? What's in it which is called sought-after reward?
M. Laitman: The sought-after reward, I think that this is what we attain, gradually, in the end.
Student: What's in that reward which is so sought-after?
M. Laitman: Let's attain it.
Student: He writes to us, that it is sought-after. So, what should we look for in this reward?
M. Laitman: It includes everything - all the actions, all the outcomes of those actions, and everything is pointing towards the end of correction.
Reader: Excerpt number 4.
Reading: (04:32) 4. RABASH, Letter No. 76
It is known that “The whole earth is full of His glory.” This is what every person should believe, as it is written, “I fill the heaven and the earth.” However, the Creator has made a concealment so that we cannot see Him so as to have room for choice, and then there is room for faith—to believe that the Creator “fills all the worlds and encompasses all the worlds.” And after a person engages in Torah and Mitzvot and keeps the commandment of choice, the Creator reveals Himself to him, and then he sees that the Creator is the ruler of the world.
Thus, at that time a person makes the king who will rule over him. That is, a person feels that the Creator is the ruler of the world, and this is regarded as a person making the Creator king over him. As long as one has not come to such a feeling, the Creator’s kingship is concealed.
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Question (Petah Tikva Center): (06:25) What does it mean that a person makes the king who will rule over him?
M. Laitman: Very good question. So, it's not enough that the Creator prepared everything for us, the whole of creation and its future development, everything that happens and will happen. But what's important here is that you have man's work here, which he needs to study the Creator, and to elevate Him to a higher reality, to crown Him king over oneself. So, a person tries to study creation, all of its degrees, and out of that he comes to a state, to the ability to connect everything to the upper force, and then he sees that the upper force is the Creator.
Question (Petah Tikva Center): (08:28) What is the commandment of choice? It says that's a condition for crowning the king. What is exactly the commandment of choice?
M. Laitman: The commandment of choice is that if I walk properly into the world in which I'm created, in which I'm the created being, I gradually discover the force that governs the world, and I feel that I have to bow down before Him.
Student: Why do we call it a commandment? I thought that choice is part of our work in overcoming, to choose, to cling to the Creator, to the upper force, to His quality. Why does it say this is a commandment here?
M. Laitman: It's commanded.
Student: Commandment?
M. Laitman: Yes, we're commanded.
Student: Oh, it's commanded. Well, we're commanded. Okay.
Question (Petah Tikva Center): (09:56) What does it mean that a person discovers that the Creator rules over everything?
*35-40
M. Laitman: The person, as he comes closer to nature, he discovers that there is a single upper force which manipulates everything, including the person, rather that surrounds everything including the person, and that's what the person attains.
Student: We are busy all day long connecting to each other.
M. Laitman: Yes.
Student: How, in coming closer to one another, we will discover this upper force that surrounds everything. How is one connected to the other?
M. Laitman: We need to discover the upper force from within the connection between us.
Student: Out of coming closer to the friends, I suddenly begin to feel this force?
M. Laitman: Yes. From the different stages at which you try to be connected with them, when you try to be more and more connected with them, when you feel that they're becoming closer and closer to you, from all these stages, you see that this is something the Creator prepared for us, and out of that we attain the Creator.
Student: What kind of calculation, introspection, a person has to make in order to see that he's coming closer to the friends? What does it mean that I am coming closer to the friends?
M. Laitman: To the extent that you feel that all your work is to discover it, discover them, discover the friends. To discover them and to come closer to them, to connect to them, to see them as coming closer to unity with the Creator, by them also joining together, and their entire intention is to discover the Creator in the center of the connection between them. There's no other way.
Student: The work with the friends is full of actions. All day long we do all these actions, gatherings, calls, all kinds of things. In the last few months, weeks, we're looking for ways to raise the quality of this work, not simply to do more and more actions. What can help us refine the quality, not the quantity, of these actions?
M. Laitman: Enhancing the quality, it elevates the personal work of the person above all the parts and the goals of the work, it elevates the person above everything, because he is actually taking steps towards equivalence of form with the Creator. And when he reaches Him, even on the smallest degree, due to adhering to Him, he starts rising more towards Him.
Student: Is it correct to say, if I heard you correctly, that any action that I do towards the friends
*40-45
I have to be accountable to myself and say, now I'm trying to resemble the Creator. Not that I know what it means 100%, but this is why I'm doing this action.
M. Laitman: Yes.
Student: And this is the intention that will ride over this action and gradually bring us closer to Him? What will it do?
M. Laitman: Yes, yes, yes, of course. That's what brings us closer to the upper force.
Student: Is there a way to help one another in attaining this higher quality?
M. Laitman: We need such exercises, and we are performing them. But it's a path. It's not a single step in actualizing some intention. And so, we study this, we learn this more and more, and we hope that we will come to know these things.
Student: Tonight, we're going to meet, have a meal; friends, every Thursday, we do it. You have an advice for an exercise that will fit the upcoming Congress, all these actions we're doing, maybe something we should practice, so that will help us enhance the quality?
M. Laitman: I cannot give you any recommendations. You need to search.
Question (Petah Tikva Center): (16:58) I heard that as one comes closer to nature, the person discovers that there is an upper force.
M. Laitman: Yes.
Student: What does it mean, coming closer to nature?
M. Laitman: Coming closer to the nature of the bestower.
Question (Petah Tikva Center): (17:32) Coming closer to the nature of the bestower, is that through the heart or through the mind?
M. Laitman: Both.
Student: Previously, we were learning about the thought of creation, that there's but a single thought, so this force that fills everything, surrounds everything, it's revelation. Is that the revelation of the thought of creation?
M. Laitman: Yes.
Student: Why do we also learn that there is such a thing as His desire to do good to the created beings?
M. Laitman: Yes.
Student: And desire isn't a thought, or is it?
M. Laitman: That's the thought of the Creator.
Student: His desire to benefit the created beings and the thought of creation, are those one and the same?
M. Laitman: Yes.
Student: The person also has to reach such a state where the mind and the heart in him are as one?
M. Laitman: Yes.
Question (Petah Tikva Center): (18:41) In this excerpt, it's written exactly when it is that the Creator shows Himself to the person. It's written that after the person engages in Torah and commandments and keeps the commandment of choice, the Creator then reveals himself to the person, and then he sees that the Creator is the ruler of the world. Exactly. So, what does it mean, after the person engages in Torah and commandments? What is after?
M. Laitman: He is engaged in Torah and Mitzvot, by which he tends to approach the Creator.
Student: The intention is the most important part here?
M. Laitma: Yes.
Student: And also it says that he keeps the commandment of choice. What does that mean?
M. Laitman: Keep it, meaning that he's doing it. Since in this commandment of choice, you find the force that directs him.
Student: He intends that too.
M. Laitman: Yes.
Question (Petah Tikva Center): (20:13) What is the commandment of choice?
M. Laitman: The commandment of choice is when a person chooses from everything that comes up in him, in his mind and in his heart, he chooses only one thing - how to approach the Creator, how to be incorporated in the Creator.
Student: It says here that when a person feels that the Creator governs the entire world, he feels that the Creator only does good to everyone. If he reaches that feeling, then he feels the Creator and how the Creator benefits the world. But when he looks at his essence, he doesn't feel that he's a part of that goodness, that goodness doesn't exist within him. So, how does he then advance? Will he always have to remain separate from the Creator in that respect, since he's not bestowing like the Creator?
M. Laitman: From that, he develops within himself, deep within himself, the intention to reach such a state.
Student: And that's the form in which he develops later?
M. Laitman: Yes.
Question (Petah Tikva Center): (21:50) Why do we need The Good Who Does Good? Why isn't the greatness of the Creator enough, His perfection and the inclination towards that perfection?
M. Laitman: It includes this revelation of the Creator, The Good Who Does Good, that opens up the intention of the Creator, the purpose of the Creator from beginning to end. It causes the Creator to be revealed relative to the created being.
Student: How doesn't it hide the harmony? I mean that Good Who Does Good, that just bribes me, buys me.
M. Laitman: When a person feels the intention of the Creator, that it's only for the benefit of man, to embrace him above all other created beings, that's attracting a person to a state where he must choose the Creator as the only source of the good who does good for all of creation. And that's what creates this proximity between them.
Question (Petah Tikva Center): (24:11) Then the Creator reveals himself to the person, and the person sees that the Creator rules over the world. It then follows that the person crowns the king over himself. So, if the Creator is revealed to the person, and he sees that this is the only reality, then it is that the person crowns the king over himself. He opens this up to him, that this is the only reality in existence. So, what other action can the person do to complete this action?
M. Laitman: He needs to aim at lllthe Creator, who is at the center of this action, and through it, the Creator awakens the person and reveals in him the point of connection.
Student: Meaning, after the concealment is revoked and the Creator is revealed to the person, there is a set of certain actions, which, other than the person crowning the Creator king over himself, what other actions should he perform? Also, what does it mean to place the Creator above me? He's above me in any case. I discover that.
M. Laitman: No, no, there's no such thing. Anyways, rather a person has to open up all his senses, everything he feels, from creation and above it, that all of it reveals the Creator to him.
Student: It's like a big flame, big fire, which lights up smaller fires, smaller flames. What can the small flame add to the large flame? What's its role? It's lit. That's it. It's connected. What next?
M. Laitman: Through this small action, of all the actions in creation, a person connects to the Creator.
Question (Petah Tikva Center): (27:07) He writes that this entire reality was created with a single thought, and all the sequence of thoughts is already prearranged. So, how can a person then come first and identify what the Creator wants of him in his next state, in the next state?
M. Laitman: A person wants to reveal the Creator in each and every state that he's going through, but because these states are confusing, they conceal Him. It's not what he considers. What he considers is that eventually they reveal to him the Creator.
Student: But how can a person identify what the Creator wants of him in his next state?
M. Laitman: Which state?
Student: In the person's next state. If the whole of creation is prearranged, the sequences of thoughts, everything already exists. The person just discovers it. So how does he discover, how does he identify what the Creator wants from him in the next state, concretely? Not just in general connection and the revelation of the Creator, but what's special about the next state? What does the Creator expect of him that's special?
M. Laitman: You want to be done with a question here. What does the Creator want from a person? The Creator wants from a person, specifically, to be adhered to the Creator throughout all the states without exception.
M. Laitman: Meaning, it's an all-encompassing kind of action, the person is always responding to the states the Creator puts him through and always has to adhere to Him?
M. Laitman: Yes.
Student: But can the person identify something ahead of time, perform some action where…
M. Laitman: From that, he is nearing to a state where you as a created being will be like the Creator.
Student: And where does the person find the need for that necessity?
M. Laitman: From his state.
Student: What do you mean? What is there in his states which gives him some mustering of inner forces with which to adhere to the Creator?
M. Laitman: From the very beginning, all of his path is teaching him, showing him that there is a revelation here from the Creator toward him that's growing bigger and bigger. So, when he comes now to the revelation of the Creator, he sees that this entire path and each and every state are filled with the relationship of the Creator toward him. By that, he sees that he concludes his ascent.
Student: He describes a state of perfection. The whole land is full of His glory.
M. Laitman: Yes.
Student: What is the glory, the honor of the Creator?
M. Laitman: When the Creator is revealed throughout all of creation, in all of its states, all of its actions, so that you have no redundant action. Rather, everything is with the intention toward the created beings.
Student: And that's respected by the created beings?
M. Laitman: Of course.
Student: Why doesn't it say that the whole world is under His rule, or His existence is in the whole land? What is it about glory and honor that is emphasized?
M. Laitman: There is a man's part in it, in honor. A person discovers it, feels it, and brings himself closer to that.
Student: And then he says that because it's concealed, we need faith in order to reach that?
M. Laitman: Yes.
Student: How does faith build in us this glory of the Lord, glory of the Creator?
M. Laitman: Faith builds in us the honor, the glory of the Creator, because... how to say it? Because... Because... Through the search. In faith, in all the actions of the Creator, we are searching for how much more can we raise the Creator above us? And that's what brings us to adhesion in the true Creator.
Student: This is our work in the Ten, in the group?
M. Laitman: Yes.
Student: To raise the Creator above us always, all the time?
M. Laitman: Yes.
Question (Petah Tikva Center): (35:07) I heard that if a person walks into the world, he finds that there is a force there which he then bows down before. What does it mean to walk into the world?
M. Laitman: To see how all the actions of all the created beings all over the world are moving along one line, to bring all the created beings to connection, to reveal in them the essence of connection, and for them to grow up and develop like that.
Question (Petah Tikva Center): (36:14) How can a person test himself in all moments of his life, that he's keeping the commandment of choice?
M. Laitman: He is constantly full of doubts, questions. He doesn't raise himself using his own strength. Rather, ultimately, he's looking for one thing: how to raise the Creator and to hold him up in such a way that the Creator will always be above him.
Student: How can that inner scrutiny, when a person delves into himself, bringing up many thoughts and questions, doubts, as you said, how does it bring him to a state where he elevates the Creator above himself, specifically from this introspection?
M. Laitman: He sees that throughout this entire path, the Creator is the one who raises him from one state to the next. So, eventually, now he does reveal Him.
Student: And when there's still concealment, what is the role of the Ten towards the person to help him establish himself correctly before the King, before the Creator? What is the role of the Ten?
M. Laitman: The Ten has to specifically build such a circle that through it, a person will be directed to the Creator.
Question (Petah Tikva Center): (39:25) What does it mean to raise the Creator above myself?
M. Laitman: That in all the actions, in all your thoughts, He's the first.
Question (Petah Tikva Center): (39:55) In feeling the Creator as being above me, that's abstract, that's something outside of myself. How can such an abstract state become a person's reality?
M. Laitman: From the Creator, who is above you, you need to raise Him to your feeling as an upper one. And constantly start from him. Then you will discover that He is truly the source of all states.
Student: And then it's a reality of adhesion?
M. Laitman: Yes.
Student: And you need to grab hold of it?
M. Laitman: You have to.
Student: It's a single state?
M. Laitman: All the states that you'll go through. As long as the Creator will be in the center, as the source.
Question (Turkiye 8): (41:46) What kind of connection and inner work do we need to have in order to see that the upper force is the Creator?
M. Laitman: We need to try and be connected to all our friends, in all of reality, and push them together with us as we're all acting in this action toward the Creator.
Question (Heb 2): (42:39) What does it mean to incorporate in the Creator? How to do that?
M. Laitman: To incorporate in the Creator means to receive such forces from Him, such values, by which I can feel the world like Him. This is the meaning of incorporating in. Okay. So we'll conclude with that. What do we have next?
Reader: Let's sing a song together.
Song: (43:47)
L'man achai v'rei L'man achai v'rei L'man achai achai v'rei Ad abana shalom v'ra L'man beidah she'lokinu Avak shatola L'man beidah she'lokinu Avak shatola L'man beidah she'lokinu Avak shatola L'man beidah she'lokinu Avak shatola L'man achai v'rei L'man achai v'rei L'man achai achai v'rei Ad abana shalom v'ra L'man beidah she'lokinu Avak shatola. Popo
Reader: So, we continue to excerpt number five. The Baal HaSulam says, in Shamatii 67, “Depart from Evil”.
Reading: (45:34) 5. Baal HaSulam, Shamati, Article No. 67, "Depart from Evil"
Besides man’s body there is only the Creator. This is because it is the essence of creation that man is called “creature” only with respect to himself. The Creator wants man to feel that he is a separate reality from Him; but other than this, it is all “The whole earth is full of His glory.”
Question (Petah Tikva Center): (46:28) So, it’s not entirely clear. On the one hand, he says here that the Creator wants the person to feel as a separate entity, but on the other hand, “The whole land is full of His glory.” So, what’s left for the person to make him a separate entity, meaning, in what does he incorporate in the Creator?
M. Laitman: It's separate in that he has uncorrected desires that pull him sideways, seemingly. And he's incorporated in it in that all those corrupt desires that are not properly aimed, they undergo correction.
Student: So, this process, the process of their correction, it seems to be against the Creator's wish.
M. Laitman: Yes.
Student: Because the Creator wants the person to be separate.
M. Laitman: Yes.
Student: And the person is fighting to reach, “there's none else besides Him,” so he's actually fighting against the Creator. Against the Creator's wish.
M. Laitman: Let's say. The Creator arranged it this way. From the very beginning, all of creation is against the Creator. Because it's all in the state of Bar, meaning outside of the Creator.
Student: So, in this process, how does the attitude change? To begin with, of course, the person has nothing corrected about him, and that's what he discovers.
M. Laitman: Yes.
Student: And afterwards, when there is something corrected in him, how then, how does this, how does he relate to “there's none else besides Him,” the thing we want to reach?
M. Laitman: There's none else besides Him, we come to that in attaining creation gradually, slowly, meaning gradually, step by step. Then, this matter opens to us. The Creator doing good to his created beings, there's none else besides him, and so on and so forth.
Student: So, the Created being attributes fewer and fewer things to himself and more to the Creator? Is that the process?
M. Laitman: Except for the, for free choice.
Student: This is the choice, isn't it? Attributing things to the Creator rather than to himself.
M. Laitman: Yes.
Question (Petah Tikva Center): (49:20) He writes in the end that His glory fills the whole earth. So, when a person reaches the perception of None else besides Him, what is it that he perceives? Does he perceive the Creator, or does he perceive His greatness, His glory? What is being filled in his reality?
M. Laitman: It depends what state he's in, what degree he's on. That's why you can't say that from this state he has to ascend specifically to that state, or something like that.
Student: So, what is it that we attain?
*75-80
M. Laitman: Sorry, yes?
Student: So I'm asking, what is considered for a person, attainment? What is it that he attains?
M. Laitman: A person attains that there's None else besides Him in the end.
Student: None else besides Him, and the earth, the whole earth is full of His glory. Is it the same thing?
M. Laitman: No, don't drag me into...
Student: That's what I'm asking, is it that he attains the Creator in reality, or the greatness of the Creator in reality?
M. Laitman: The greatness of the Creator, and the glory of the Creator, and the actions of the Creator. Not that it points to the Creator himself, but it's towards His attitude towards the created beings.
Student: So what's needed in order to attain the Creator himself, or is attainment always just on the level of greatness and glory?
M. Laitman: No, it ends by a person attaining the Creator, that he is incorporated in the Creator and feels that that is the end of the attainment.
Student: And until then, he only attains His greatness, or…
M. Laitman: all kinds of… what comes out of it.
Student: A person who attains the Creator, what changes in his reality? What is the reality within which there is a Creator?
M. Laitman: Those are the forms of reality that a person attains, feels that they work on behalf of the Creator, and that's it. They have a place in creation, in all of reality.
Student: When you attain the Creator, do you attain His actions? What precisely do you attain? What does it mean that you attain the Creator?
M. Laitman: Through His actions, we attain the Creator.
Question (Petah Tikva Center): (52:29) I have to ask it from a different direction. In two weeks, we're in a convention, Connecting to There is None Else besides Him. Precisely in two weeks. As far as the preparation, the friends are already in the preparation. They're reading the source materials, and they're ready on all things, for the meals, for the meetings, for the lessons, for everything. But nevertheless, if you could precisely aim us so it would be more than the regular preparation for a convention, if you can give us some kind of precision in our direction.
M. Laitman: I don't think that you're not prepared for the convention. You are ready for it. And what you need is to connect your thoughts together and fill them with the passion in your heart.
Student: It's not clear. What is the action here? What is to connect the thoughts and…
R. Connect the thoughts, what we're reading about. Let's say we read we read number five, right?
Student: Yes.
M. Laitman: So that's it. We want to connect what we have in this condition, in number five. And that's it.
Student: What's that action of connecting thoughts?
M. Laitman: Each and every thought has a heaviness of its own, a weight and a purpose of it. And that weight and the force to reach the Creator, in the Creator, towards the Creator, that heaviness, we want to move from our place, that it won't bother us. So, that force that we're willing to invest in order to, in order to move the intention to the place, that force, that force is what we want to, to work against.
Student: I have a thought. Each of the friends here have thoughts, and as we learned this week, the Creator sends us all these thoughts. What's the act of connecting these thoughts? How do you connect thoughts?
M. Laitman: Through the desire.
Student: What is the action on behalf of a person? The Creator sends them a thought.
M. Laitman: Yes.
Student: He asks to adhere to the Creator. Who's sending it to him?
M. Laitman: He wants to be adhered to the friends in order to aim them towards the Creator in the best possible way.
Student: You said that we're ready for the convention.
M. Laitman: Yes.
Student: What is it that we're ready for?
M. Laitman: I don't want to get into this.
Question (Petah Tikva Center): (58:01) I heard you say that we want to fill every thought with the passion of our heart. What does that mean?
M. Laitman: In the beginning, the thought is revealed. Then it starts working, and we want to feel not the thought but its summary. What is it directed towards? What does it want from us? What form do I need to receive by that thought working in me? That's it.
Student: And when you say we fill it with the passion of our heart, what are we doing here? What is this passion of our heart we are looking for?
M. Laitman: What we're searching for here is to feel the heart. Where it needs to be pointed towards and how to do it, and what is that state that then we will be filling. That's it, for now.
Student: How do we strengthen the passion of our heart?
M. Laitman: That's mainly as much as everyone will truly be incorporated in that question.
Question (Petah Tikva Center): (01:00:54) Another question about the connection. I see that every person has his self, and he can only receive forces from what he is, through what he is. If he receives forces or help from someone else, we will also have to receive him as part of him. Just like as the Creator bestows upon us, we will have to receive what the Creator is giving as well. No one wants to receive within him someone else. But also the help, therefore, he doesn't want to receive. And I think about the connection. If we need to be in one-will-help-his-friend, do we need to break it? How do we work with those natural partitions that each person has to be able to receive help? And why do we even receive it? It's not even clear how we incorporate one in another if we're not willing to receive help from one another.
M. Laitman: But amongst you, you have Tens, all kinds of groups, connection groups. And that should help you get closer to one another.
Student: So, when we come close, we feel the resistance, or…
M. Laitman: The rejection.
Student: The partition, the rejection, I don't know if you want to enter into it, but that partition. So what do we do with it? So, I am not willing to accept help from another because it already feels like I'll have to put him inwards into me. It's like I have to make him room in my heart. And that's where there will be rejection. What to do with that? To, yes, overcome it? Is there some kind of other work with it? What do we do from each of us being an essence of his own, and he has his own Creator? To connect the Creator together? How do we do that? What do we do with it?
M. Laitman: How to do it? Meaning, how do we annul the rejection?
Student: First of all, the question is whether we even need to nullify it, or is there a connection here above the individuals? Or if I lose my individuality, I'll receive others into me, other forms, other people, and then I lose myself. To go in that direction?
M. Laitman: No.
Student: So that's why I'm detaining with the how to do, but then what to do?
M. Laitman: All forms of connection that can keep that quality.
Student: Without harming the individual. Meaning, there are such places, there's a place where we can connect, and it doesn't harm any one of our individualities in each of us. Is there such a thing, Rav?
M. Laitman: Yes, but usually it's dealing with something else that you need to be connected. Obviously, it's against the will of the heart, but in return to that, you get a very great reward.
Student: So, in the end, yes, but only that feeling of the reward.
M. Laitman: Oh, yes, no, that's not correct. No. Humanity still can't discover this treasure.
Question (Petah Tikva Center): (01:06:24) Here he writes that the Creator built creation distinguished from His reality. That's not clear, because if, let's say I have children, and I love them, I don't send them to, I don't know, the other side of the world, and I'll say to them, I love you, because we know that the Creator put us in the lowest world possibly and says that I'm in bestowal towards you, but you won't feel it. So, the question is, well, it's His decision, He decided for it to be that way. Now the question is, what is He demanding from the creature, from the created being, and how should the creature relate to it?
M. Laitman: The Creator doesn't want much, and He doesn't want to confuse us. We are confusing ourselves. We are confused. I'd say this. The Creator wants us, from the state we're in, to have a new starting point, and to only go with our forces against His forces, and each and every one, eventually will advance in His personal representation. And in this way, we will separate ourselves, each one from the other, and then, when we'll come closer to the Creator, we'll try to connect between us. But for now, we're lacking the forces to relinquish, to connect, the adaptation between us. Now, we need to resemble one another. That's the first stage.
Student: Can I ask, from what you said… so, what exactly is the revelation of the Creator?
M. Laitman: The revelation of the Creator, revelation of the Creator is a force that is able to hold us more than creation itself. And that's something we must reach. That's it.
Question (Petah Tikva Center): (01:10:53) You said that the revelation of the Creator is a force that can sustain us more than creation. When you talk about creation, you're talking about the forces of rejection?
M. Laitman: No, not only.
Student: So, what does it mean?
M. Laitman: Creation are the forces that are, in general, in our world. And the Creator established them, and we need to mitigate them and work with them.
Student: And from this mitigation and work, eventually the Creator will be revealed?
M. Laitman: Yes.
Student: And the Creator is actually this positive force. It's like you found something good.
M. Laitman: Yes.
Student: So, all the path, until there is not something good, it's not felt as good, that's the matter of working above reason.
M. Laitman: Not exactly, but let's say so.
Student: One more thing. Is that what he calls the commandment of choice? The whole measure until the revelation? Each time a new person, a new needs to ask above the feeling, against that feeling, to choose?
M. Laitman: Yes.
Question (Petah Tikva Center): (01:12:50) Yesterday, after the lesson, the Creator took to Him a friend of ours who has been for many years on our path. One of the friends who established the Santiago group. A great, devoted friend, worked in dissemination. He had many students in the study programs of ours. He invested days and nights in the society. And he left the friends with a big hole, a big lack. We're talking about how against every state there needs to be a new beginning, for us to go with all our forces against His forces. So, why does the Creator take such friends? And how do we here need to work with this as a society? A friend that even now, for the convention, he had a very meaningful duty, a role. He was concentrating on all the content there. He was the manager of it. A big hole for the whole Latin Kli, the whole world Kli. How to work with such a decision of the Creator? How to come close to Him specifically here?
M. Laitman: To try and be connected between us. And connected to the Creator. In justifying, still justifying Him. I guess that friend, the form of his duty in the world has ended. Okay, what do we do now?
Reader: We're going to move now to a summary in the Ten . We'll summarize this wondrous lesson we received in our Ten .