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

Daily Morning Lesson August 6, 2026

Part 1: Rabash. What Is Peace in the Work? Article No. 34, (1989).

Reader: Dear friends, in the first part, we will learn a lesson by Rav from August 8, 2002. The lesson is based on the article, "What Is Peace in the Work?" You can find it in “The Writings of RABASH,” second volume, page 935 in Hebrew. We will read the article together in the Tens. We have 20 minutes for that. Let's start.

The writings of Rabash, article, "What Is Peace in the Work?"

Reading: (00:47) What Is Peace in the Work?

Article No. 34, 1989

The verse says, “Therefore say, ‘Behold, I give him My covenant of peace … because he was jealous for his God and made atonement for the children of Israel.’”

We should understand this in the work. 1) What is, “because he was jealous for his God”? 2) What is, “and made atonement for the children of Israel”? 3) What is “My covenant of peace”?

It is known that the order of the work is that a person must achieve the completion of the goal, which is that he will receive the delight and pleasure that was in His desire to do good to His creations. However, in order for man to merit receiving it, he must fight with the Sitra Achra [other side], which is the quality of the “nations of the world,” which opposes the quality of “Israel.”

“Israel” means that all their actions are Yashar-El [straight to the Creator], while the “nations of the world” are the opposite of Kedusha [holiness], and want everything for their own sake, for which they are separated from the Life of Lives. Because of this, they are called “dead,” as it is written, “The mercy of the nations is a sin,” and The Zohar interprets, “All the good that they do, they do for themselves.” This means that they only work for their own benefit, since man is born with a desire to receive for himself, which is a Klipa [shell/peel].

It is written in the “Introduction to The Book of Zohar” (Item 11), “And he remains under the authority of that system for the first thirteen years, which is the time of corruption. And by engaging in Mitzvot [commandments/good deeds] from thirteen years of age onward, in order to bestow contentment upon his Maker, he begins to purify the will to receive for himself, imprinted in him, and slowly turns it to be in order to bestow. By this he extends a holy soul from its root in the thought of creation. And it passes through the system of the worlds of Kedusha and dresses in the body. This is the time of correction. And so he accumulates degrees of Kedusha from the thought of creation in Ein Sof [Infinity], until they aid him in turning the will to receive for himself in him, to work entirely in order to bestow contentment upon his Maker, and not at all for his own benefit. By this one acquires equivalence of form with his Maker.”

It therefore follows that a person should qualify himself to have equivalence of form, for precisely through vessels of bestowal he can receive the completeness of delight and pleasure. However, in order to be rewarded with vessels of bestowal, which are vessels that work for the sake of the Creator, and which are against the nature with which man is born, since man is born the opposite—with a desire to receive only for himself—therefore, as long as he works for reward and punishment, called Lo Lishma [not for Her sake], the body does not resist the work so much.

But when a person wants to engage in the holy work, to make it a means by which to obtain vessels of bestowal—which is completely against nature—the body comes with “who” and “what” questions, meaning questions corresponding to the mind and to the heart, which is called “spies.” Although the person overcomes each time, the order is that then the entire order of the work is in ascents and descents, and a person comes to a state where he wants to give up on ever achieving equivalence of form.

Also, many times he wants to escape the campaign because he sees that his work is in vain and he has no reason to hope that it will ever be good, as he sees from the past. For this reason, many people who begin the work of bestowal, see that it is too difficult and therefore leave this work and say that this work is only for great people, and not for ones like him.

This is the time when a person has complaints and demands to the Creator, and he is in dispute with the Creator and argues, 1) Why did the Creator create him with a nature of wanting to receive? 2) Why does the Creator want him to cancel his vessels of reception? After all, the Creator is good and does good, so why is He not behaving toward us as we understand? We understand the ascents and descents in such a way that sometimes, during the ascent, we are at peace with the Creator and say about Him that He leads the world as the good who does good. But during the descent, we haven’t the strength to say that He behaves with a guidance of the good who does good. Hence, we are always in dispute.

Indeed, why is the order of the work so difficult that it requires ascents and descents? The known answer to this is what is written, “As the advantage of the light from within the darkness.” In other words, it is impossible to receive light if he has no lack and need for the light.

For this reason, when a person sees that the nations of the world in him object to the Creator, and he cannot tolerate the enemy of Israel within him, he becomes jealous for his God and does not look at any descents he has, and does what he can and cries out to the Creator to help him be able to defeat the wicked ones within him.

By this he overcomes and does not escape the campaign. At that time, the Creator gives him the covenant. That is, he makes a covenant with Him that there will be peace between him and the Creator, by receiving a gift from the Creator, which is the vessels of bestowal. This is regarded as making the covenant, which is the Klipa [shell/peel], called “will to receive for himself,” and instead of the foreskin, the Creator gives him vessels of bestowal, and by this they make a covenant, meaning peace.

It follows that through one’s jealousy for one’s God, when he sees that all the nations of the world in his body slander the work when a person wants to work for the sake of the Creator, even though a person often overcomes their views and says, “I am certain that the Creator will help me, as it is written, “He who comes to purify is aided,” they laugh at him and tell him, “But you see for yourself how many times you said that the Creator would help you, yet you are standing in the same situation as when you started to work. Therefore, leave this path.”

Here, a person needs great strengthening, called “because he was jealous for his God.” At that time a person prays to the Creator and says, “Not to us, O Lord, not to us, but to Your name give glory. Why should the nations say, ‘Where is their God?’”

It turns out that at that time, a person cries out for the glory of the Creator, how the nations within him mock him when he says, “I trust the Creator to help me.” At that time, they say, “Where is their God, for you, Israel, say that the Creator will help you?” And when a person is jealous for the Creator, when he is concerned with the glory of the Shechina [Divinity], meaning regrets that the Shechina is in the dust, and cannot stand how they despise the work in order to bestow, this is called what is written about Pinhas, “Therefore say, ‘Behold, I give him My covenant of peace, because he was jealous for his God.’”

This is as it is written in the book Shamati [I Heard] (Essay No. 1), that when a person regrets the Creator not bringing him closer, he should be careful that it will not be for his own sake, meaning because he is far from the Creator, since by this he becomes a receiver for his own benefit, and a receiver is in separation. Instead, he should regret the exile of the Shechina, meaning that he is causing the sorrow of the Shechina. A person should depict to himself that it is like a person feeling pain in some small organ. Nonetheless, the pain is felt primarily in the mind and in the heart, for the mind and the heart are the whole of man. Likewise, the pain that a person feels when he is far from the Creator, since man is but a particular part of the holy Shechina, and the Shechina is the whole of the soul of Israel, for this reason, the personal pain is incomparable with the general pain. This is called the “sorrow of the Shechina.”

When a person regrets this, it is called “because he was jealous for his God.” To such a person, the Creator says, “I give him My covenant of peace.” “Peace” means as it is written (Psalms 85), “I will hear what God the Lord will say, for He will speak peace unto His people and unto His followers, and let them not turn back to folly.” In other words, at that time the Creator tells them “Peace,” meaning that then, peace is made because the Creator gives him as a present, the vessels of bestowal, and naturally, he no longer has anyone who objects to working for the sake of the Creator.

But before he receives the covenant of peace, all the vessels of reception, which belong to the nations of the world, object to a person working for the sake of the Creator, as it is written, “I will hear what God the Lord will say, for He will speak peace, and let them not turn back to folly.”

This means that they will no longer have descents, where they want to work for their own benefit, since a “fool” is one who does not walk on the path of Kedusha. But one who wants to walk on the path of Kedusha, that all his actions will be in order to bestow, is called “wise.” It is as Baal HaSulam said, “Who is a wise disciple? He who learns from the Creator, who is called ‘Wise.’” In other words, he learns from Him the quality, “as He is merciful, so you are merciful.” This means that when a person learns to be a giver just as the Creator is the giver, he is called “wise.” It follows that the opposite is called a “fool.”

Thus, the fact that a person has been rewarded with the covenant of peace is “because he was jealous for his God,” meaning that he saw that the nations of the world in him despise the holy work, which is to work for the sake of the Creator.

This is the meaning of what is written, “and made atonement for the children of Israel.” That is, he was jealous for his God in that he wants that by this there will be atonement for the children of Israel, so they will have the strength to work for the sake of the Creator, which is called Yashar-El, meaning that they will be able to work for the sake of the Creator. By this they are rewarded with His covenant, so he will not turn back to folly.

However, there is a difficult question here: What can one do if he hasn’t the power of jealousy, and when he hears the argument of the spies and wants to run away from them so as not to hear the slander they speak, but as much as he moves away from them, they awaken in him a desire and yearning to nonetheless listen to what they say, and at that moment he descends from his degree and falls into their net?

The only advice for this is prayer. That is, he should ask the Creator not to be taken after the view of the spies. But only when the thoughts of the spies chase him, this is the heart of the work not to be taken after the spies. But why indeed is there room for the argument of the spies? The answer is that it is impossible to feel a good taste in the light unless from within the darkness, as it is written, “As the advantage of the light from within the darkness.”

It is written in Midrash Rabbah (96): “Her ways are ways of pleasantness and all her paths are peace. All that is written in the Torah, was written for the purpose of peace. And even though wars are written in the Torah, even the wars were written for the purpose of peace.”

We should understand what it means that the wars were written for the purpose of peace, and that because of it, the Torah is called “and all her paths are peace.” There must be explanations to this in the literal, but in the work, we should interpret that we asked, Why do we need the argument of the spies and all those descents?

We explained that the reason is that it is impossible to understand anything except according to the need for the matter. Since “There is no filling without a lack,” it follows that all the wars that were written in the Torah, when pertaining to the work, it follows that all the wars are in relation to work. And since it is impossible to feel a good taste in peace if there is no war, meaning that only when there is the war of the inclination, which wants to work only for itself, and a person wants to work for the sake of the Creator, then there is the matter of darkness, meaning ascents and descents. Then, a need is born within man that the Creator will help him, since he sees that by himself, he does not see how he will be able to emerge from the control of self-love.

At that time, he truly needs the Creator to help him. Then the Creator gives him “My covenant of peace.” That is, the Creator gives him a gift: vessels of bestowal, by which he is rewarded with Dvekut [adhesion] with the Creator. And then the verse, “And you shall love the Lord your God with all your heart” comes true, as our sages said, “with both your inclinations, the good inclination and the evil inclination.” This is called “My covenant of peace.” 

Reader: Let's move to the lesson from 2002.

M. Laitman: (19:39) We heard the article with this exciting voice. "What Is Peace in the Work?", an article from Volume 3, "Rungs of the Ladder," page 236, the portion of “Pinchas,” "What Is Peace in the Work?" We have a problem, that we need to reach some state, called peace. And peace is the state that completes all the ends, the edges. All the edges, means all the thoughts, all the desires, all of the inclinations that are contradictory to each other. It's not that they are different, different - means I want bitter, and I want sweet, and I want this and that. It can also be simultaneously - we know how in the foods, and as we get more sophisticated with all kinds of tastes, specifically from the combination of opposite things, we get such innovations and inventions in all kinds of things. And also in science, all of the things come through the connection between this and that, and this and that, right? Painting enters into computers and computers into painting, which is something that it used to be that these things were not even close to each other and so on. This means that these are not things that we can say about them, that they make peace between them, connection between them, because nevertheless, these are not contradictory things. So one person engages in painting and another one in computers, right? They do not oppose each other, but this is separate and that is separate. Each one has his own realm. And it's not that one contradicts the other and says that if I exist, the other one does not exist. These are things that are contradictory, opposite to each other. Peace can mean only such things, where he says that either I exist or he exists. And the true peace is that both of them discover that they can exist only in that one supports the other. And by the fact that the other one exists, only through this, there is my existence. So we have something and its opposite that is made here. This is something very peculiar. In our world, you can't find any example of that — no example, meaning in actuality, that something like that exists. Sometimes you can see some hints, you know, with hatred and love, but it's not really true. Only in spirituality, two things must exist, one opposite the other, and each one that by his very foundation wants to erase the other, to the point that the other will not exist, suddenly discovers that if the other one will not exist, he will not exist as well. This oppositeness, it's existence or absence. It exists in creation from the very beginning, that the existence can be only if the absence exists within it, right? And from that, they discover that they truly must be in unity. Later on, they discover from the unity this wonderful point of unification, of adhesion. But on the way there, we stumble on a state that we do not understand. A person thinks that by the fact that he has a desire for spirituality, the Creator already has to open up the whole world for him. By the fact that I made some labor, I already deserve in return for it some handsome pay. This means that - he expresses it nicely in “Shamati,” look in this first article, "The Shechina in Exile,"  he says, but when he transgressed, let's say, the person transgressed and then he regrets — they just reveal to him that he's evil. It doesn't matter what evil means. 

M. Laitman: (24:32) Certainly, he should regret and feel bad for the fact that he performed the transgression. Here, too, he needs to order the orders of the sorrow and the pain. What is the point to which he hinges the reason for the cause of the transgression? And the person should regret it and say, the fact that I performed the transgression is because the Creator threw me, hurled me, and so on and so forth. And mostly, he needs to regret the fact that now he's causing sorrow to someone, to the Creator. Likewise, when a person feels now he's in an ascent and he feels joy, likewise, the joy should not be at the account that now he feels good, meaning I did something good, and now I deserve in return for it to feel joy, a good feeling. But rather, the joy and the good feeling, it's as the good deed is directed from me and onwards to the opposite thing - to the Creator, completely opposite me, right? Because the Creator stands opposite the person. These two things that exist within him, all-in reality, they stand one opposite the other. This means that we — and this is what causes the problem for us,  this connection that must exist. I cry out that I want Him, on the one hand. On the other hand, I do not really accept Him. Why do I not accept Him? Because I can…accept Him, I want Him. Meaning, I want not precisely Him, because He's the opposite of me. I can receive the opposite of me only on the condition that then I will think not about me, but about Him. Meaning that I will invert internally, and that within me, I will become Him. Then there will be peace. Then there will be connection. Then I will receive what I'm crying out for, what I'm crying that I want to have. I cannot quite express it. But this is what Rabash really wants to convey about this matter. What is peace in the work? Peace is how a person connects within him two opposite, contradictory points, where the connection between them is impossible, unless on the condition that what I do is for the opposite purpose, for the sake of the Creator, and what I intend as a payment for it will also be payment for Him. When I do it in such a way, then a part is made within me that is opposite to me. And then there can be peace within me, meaning the combination of me and Him together. Only by that, that we acquire an intention to bestow, as he says here in Shamiti. How we need to arrange both our sorrow and also our joy, that I should not feel the sorrow and joy within me, but in Him. How when I feel bad, I grieve Him. How when I feel good, I do good to Him. And then on this condition, then His desire is formed within me, the feeling of what exists in Him. And in such a way, peace is made within me. 

M. Laitman: (28:15) Therefore, our outcries, it's good that we cry out. A person cries, “I feel bad,” like a baby that cries when he feels bad. Sometimes we don't know why he is crying. The Creator surely knows why we cry, but why would He just answer us for no reason? If our cry is still not directed to us completing some point in the work, taking another step in the work, then these cries will not stop until we, from the cry, will reach a state where we will understand that the cry must be directed against Him. That what I'm crying out is that I'm crying out that I feel bad, that I'm empty, right? That's only a half of the cry. That's half of the revelation, the revelation of the deficiency. But where is the intention over the deficiency? That this deficiency should also be with the intention to bestow, in connection with that one which is opposite to me. So until upon our outcries, that we won't just shriek like babies, but it will be a purposeful cry; that I'm crying out, not just because I feel bad but because, well that has to come first, the cry begins to develop. I begin to cry out not just that I feel bad, I begin to cry out that I feel bad also because I think in this cry about myself, that I can't get out of it, that I only feel that I feel bad, it's all me. And then when I feel that I'm crying out and I feel bad because I don't think that it's bad for Him, that He feels bad. And likewise, until I begin this inversion, I start to direct my cry to Him, and also the consequences from it, until I begin to connect to Him through the cry, to be concerned that He will feel good. And because of that, I then stop crying because I feel that it makes Him feel bad. And later on, I already begin to cry from the opposite side. Why can't I do good to Him? Then already the cry is for a different reason. It's directed precisely towards Him. And then I only see myself as a reason that I can do good to Him, and I don't even relate at all to myself. I only live in Him, and how much I can do good to Him. And then this cry is built, and built, and built in the opposite form of what it was before. That I already cry in the opposite direction and to His deficiency and not mine, and so on. Then it is considered the cry which is truly heard. That is, we should not be too impressed by the fact that we cry, and the Creator doesn't answer, and we curse Him: “How come I'm crying out to You and You're not answering?” He simply cannot yet answer something which is still incomplete. Just the fact that I feel bad, even if I cry out to Him or not to Him, even if I'm secular or religious or, I don't know, a Kibbutznik, or I come from somewhere, I'm a gentile - it doesn't matter. These cries are still cries to which there cannot be an answer from above. There can be, from above the answer can only be a correction. And here, there's nothing to correct yet, because we did not discover the deficiency for correction. And so, a little bit more, a few more cries, each time the cry is more directed in the right direction until it is inverted; and also at the time that it is inverted and it goes through this entire process. So we don't understand the stages that we go through. These stages seem to us as prolonged and unnecessary stages without any benefit. We don't understand why this inversion keeps happening until truly a miracle happens, truly a miracle. 

M. Laitman: (32:32) And this is what the prophets speak nicely about it. All the books that we call “The Prophets,” it's as if we're reading all kinds of words of morality, morals, reproach, we say, right? Morality and discipline. Yes, ethics, morals, and reproach - if you do it like this, or if you do it like that. They speak about it through a person who goes through an inner process, that all these words occur in a person. All these scrutinies: the ascents, and descents, and falls, that he performs a transgression and he runs away from it, etc. So they painted for us this way, as some external depiction. But we need to understand that everything — and also what Rabash is telling us here in this article,  everything that he speaks about, he speaks about the inner war in a person. So from that, they wanted to depict to us states of how, bit by bit, our desires, our intentions begin to be directed, both the desire and the intention, inwardly. How instead of that, we acquire a desire where instead of me, I live in His desire. And also the intention to fill my desire, my intention becomes to fill His desire, when a person truly replaces his vessel with the vessel of the Creator. So from that, he reaches peace. The prophets write about it in a very harsh way. One who can see this process and what they wrote, what they expressed, certainly it's all a process of how to achieve peace. Are there any questions? 

Question (Petah Tikva Center): (34:53) The Prophets wrote about the stage, about how to reach in order to bestow, or already a stage where beyond the barrier, that we have to come to stages and advance in order to bestow?

M. Laitman: The Prophets wrote, also in general, the whole Torah is one Torah, it was written both to those that are before the barrier and also to those who are beyond the barrier. Those who are before the barrier, the Torah works on them as surrounding light. It's given as preparation, but this preparation is also to correct things, not, God forbid, some lie. And also beyond the barrier, you already begin to see what they write and carry it out in actions, in actuality, in lights and vessels. What are you laughing about? 

Student: Lights and vessels.

M. Laitman: Yes, lights and vessels.

Question (Petah Tikva Center): (35:53) Actually, in this prayer that you talked about, the differences between to bestow or the prayers in order to bestow, the reason for the sorrow and the pain… 

M. Laitman: The reason of the sorrow and pain, you see, as he writes in Shamati in the first article, "The Shechina in Exile," or "There Is None Else Besides Him," is the entire foundation of man's work, right? So he says that man, in the meantime, from the beginning, when he comes, he asks, what is the reason for my life? He asks about my life; he doesn't ask about somebody else. He doesn't ask about the Creator. All of these things are still concealed from him. He's not concerned about it. He's concerned about his own life. And when he's told that there is a method, so he accepts this method for the time being. It's okay, fine. Let's see. Let's see how we can gain, how can we fill ourselves. All in all, I want to feel good. When he begins to hear about the fact that it is impossible that it will be good for me without it being good for Him, right, here, the problem begins. Well, if I see this in this world, that it cannot be good for me if it won't be good for him, then we do what we call peace here. Let's live together. Let's live in a way that it will be good for us, both for you and for me. Otherwise, what? We'll just kill each other. We'll all lose. As it is, we can gain a little bit. But in spirituality, no, there's no such thing as a little bit. In spirituality, peace means that you truly acquire something which is the opposite of you. Only in such a way, you make peace, right? This means that you have to replace your vessel. Instead, it should be His vessel. And these things are completely opposite, these intentions. And then you reach a state of wholeness, when a person digests this bit by bit, and he understands that there is no other choice, that this life nevertheless won't give him anything, and he has to go for the full bounty. It seems to him that in truth he's losing the whole world, until he understands it's not the whole world anyway, he has nothing. But the Sitra Achra, the other side, always lets him think the opposite. And in short, it's a prolonged process. And these scrutinies must be scrutinies over each and every detail in the structure of the soul. As much as we can accelerate this development, we will gain. As much as we want, well, we will have a rough time, as we call it. But the final result is that we acquire the opposite vessel. Meaning without it, it is impossible to receive the purpose of creation in our vessels. This is what he says in "The Shechina in Exile." That reaching the sorrow, that's not a problem. To regret that our whole life is worth nothing, yes, cry to the Creator, no problem. You can now put a billion people there and they'll cry out. That’s it.  But with such a cry, they can only receive some tips in this world. If they get good tips, that's in a good way, fine. If they get tips in a bad way, in order to promote them, to move them forward, they'll get that too. Meaning the cries, either they bring us some corporeal mitigation, a sweetening, or they bring us greater sorrow in order for us to discover how much this cry is not purposeful yet. It depends on the development of the person, how they answer his cry. You see, if a child cries out, when they give him something, they say, okay, it's not too bad. They calm him down. A person who is more grown up, he doesn't know what to do. He writes in "Matan Torah," "The Giving of the Torah," that providence is a purposeful providence. When one is a baby, everybody relates to him in a good and a nice way. They realize you have to give him. When he grows up, why don't they keep giving me? We see the world is full of babies, they all demand to be given. How come I don't deserve it? We don't understand it. Then you have to go and start working. Nobody wants that. And you see, it's a wonder. You see how, as evolution is progressing more, a person becomes more like a baby. Today, at the age of 30, he's still not ready for life. It used to be that at the age of 30 or 40, he would finish his life, right? In the Middle Ages, let's say a hundred, a thousand years ago, how much did they live? 30 years, 40 years, 40 years was the top, right? Today, at the age of 30, one still cannot live alone. He's still, I mean, where is he? So what do we get out of the fact that we have a double life expectancy compared to them? The calculation is a very problematic calculation — how much all in all we gain useful, beneficial years in which we truly operate independently. There are not that many years, it's actually the same thing relatively. It seems to a person that he did a lot in his life. Then also until the age of 30 or 40, people did a lot. Today, look at it. 

Question (Petah Tikva Center): (42:05) You said that peace is a connection between two things that cannot be connected actually. It's written in the article there that while they're in the ascent, they say that we're in peace with the Creator. What does that mean?

M. Laitman: During the ascent, you say it seems to you that you're in peace with the Creator. Why does it seem to you that way? Because in your vessels of reception, you feel some satisfaction. So if you get satisfaction by the fact that He's giving you, then you say, “Oh, You're good.” In your vessels, when you feel they're empty, you tell Him, “You're bad.” Well, is this called peace? Peace is not from Shalom, it's not from the word “Shulam;” you know, let's be in peace, you know, how are you doing, and goodbye, and so on. Peace, means wholeness - wholeness, meaning connection with something which is opposite to you. It cannot be otherwise. Upon what else could there be, what else can be the carrier of the peace? There's only me and what is, and something there which is the opposite of me. There are two things in reality. So how do I make peace with something which is the opposite of me? We cancel each other out to begin with. There can be wholeness only in that I acquire His desire. I live inside of His desire. This means that all of my vessels are directed to His benefit - in order to bestow. That's it. Now, what you are telling me is that the time that I feel good, then I'm in peace with the Creator. That's not considered, I mean, it's called peace for us in this world. That's it. This is what each one of us wants. Like you tell your wife, “You want us to have peace at home? Do whatever I tell you, and we're done.” Is there anything simpler than that? I didn't hear that from her, but it seems to me that this is how it is.

Question (Petah Tikva Center): (44:17) Is there a difference between an ascent that I was seemingly ready for and I received it as a reward, versus an ascent that I received as a gift?

M. Laitman: In us, there's no difference whether I  received an ascent as a reward, or as a gift, or in some kind of diverted state. If our vessels receive something, and it's good for us, we call it a good state, that it's peace. We can't relate to our vessels in a purposeful way, that's the problem. What can you do? Hence, the path is not yet over, and after we feel good or bad, that's still not an indication. It doesn't point to anything that's really happening, and the path is very long still to work on the intention now, on the inversion of my attention, where my eye is truly aimed towards? Is it into what's happening within me, or to what's happening in Him? Meaning, after a person goes through stages of having it bad, and having it good, and from this and that, and seemingly begins to have a connection with the Creator, feeling dependent on Him; and now I'll have it good, and I'll have it bad, and I'm despaired, and I won't be able to determine that, and all kinds of processes. Then there's already a process, even before the barrier, there's already a process with another addition. Well, what with your intention, meaning where, who are you truly interested in? In yourself, or in Him? And that's a little different than your being interested in yourself, and also in your wife. Because then you had good from her, and you're interested, and that's fine, and for it to be good, and how can I bring this good close to me? And here the work is something against me, where I need to start to think, and stop thinking about myself, and feel as a result from Him. There are things here that don't pass in a direct way, because it's good for me, or good for Him, but rather, seemingly, it's good for Him, and not good for me. And because we're still — I'm an egoist, and we're still going through all these discernments, it takes some time still. Well, we will go through this, but gradually, first, let's scrutinize what's before us. Yes, but certainly advancement, on one hand, there's good advancement, on the other hand, the pace, the pace, that's what's missing. 

Question (Petah Tikva Center): (47:32) How do you know what's good for Him, what's not good for Him? I know now, I know what's good for me, I know what's bad for me, I have no idea what's good for Him, what's not good for Him. My will to receive can be so sophisticated, that it will convince me that even though I now feel bad, it's not good for Him, but I have no clue. So how can I determine it? 

M. Laitman: So the question is, how can I, in what way can I believe my thoughts, that they stem from my desire to receive, and they can confuse me, and tempt me, and make for me, and bring me a thousand and one different theories, and proofs, and who should we believe, and who not? You have nothing besides your mind and heart, besides feeling, and some thought besides that feeling, you certainly have nothing else. Where you say, “How can I believe this, or not believe that?” But that's what you have, that's what you have. So if I don't use “what I am,” then it simply won't — how will I continue? So because there is no choice, a person thinks this way, but nevertheless he needs to continue with what he has. The problem is just not to try to be as little as possible under the influence of either the intellect, or the heart, the feeling. But rather as much as possible, combine them together, and make a calculation. Behind everything, you want to be immersed in your feeling, you think whether it's worthwhile to be immersed in the feeling. You decide, so I'm immersing myself in the feeling for 15 minutes. And then go to that feeling, and truly dip in it for 15 minutes. Try to do it like that. These are things that are - they’re almost impossible to be able to keep such a thing - but at least it will give you the knowledge of how, to what extent we're thrown. And it's not that I'm throwing myself, as if I'm such a hero and I don't care, but rather how we're decisionless. We have no independence or self whatsoever. So, what remains for us is to work, like the Kabbalists say, out of what we have, with the awareness that this is what we have for the time being. We're puppets, but these puppets nevertheless have a certain string, you know, just like a puppet is on strings and she's manipulated that way, but that puppet has a certain string with which it can raise itself to the degree of the person who's turning her, who's spinning her. And she can do that. There's one string, otherwise, they wouldn't tell us about this whole matter. We would remain like peace beasts, and that's it. This string is through the point in the heart, where I draw upon myself the surrounding light, I rise upon this ray of light upwards, and then I'm no longer dependent on the strings, I adhere to the hand that spins me. I enter this hand and this intellect that's turning me and this feeling that spins me. I grasp, I receive, how shall I say, I acquire His mind and His feeling and all that's in Him. The moment He spins these strings, I start to be Him, to the extent in which I'm in Him I define, to the extent where I define what’s happening. Because acquiring His mind and His feeling gives me all the possibilities, you understand? So I discover that really what He's doing for me is the best possible thing, and we don't need to add or detract anything, and by this, if I've come to this, I want to be in this. And then when I really acquire it, the mind, not the puppet, then when I rise above on these strings, I have this mind and feeling to go over all the commands that come down to me on these strings, nothing else.

Question (Petah Tikva Center): (52:03) You're saying, on the one hand, on the one hand I'm in darkness, I have no clue what is happening with me, I have no other perception; on the other hand, I'm the only one who can feel now what is advancing me or not. It's a bit problematic, right? Because if I'm now just a will to receive, then necessarily I will determine whatever is convenient for me, what I understand as advancement or not.

M. Laitman: You, you're a hero, you can decide what you want, and what you want to receive, what you desire to receive and everything. You don't even know how you're being turned with these strings. So after all these wisdoms you're being taught, you can't come out of this, you can't leave this. Only what? You one day want to be wise? Use that one string there is, use it. If not, then you'll remain a puppet. Only on that string you'll discover something new, something else, a life that's above, above the strings.

Question (Petah Tikva Center): (53:08) Practically, what is that string? To think, to try to think outside of my body?

M. Laitman: Yes, you cannot within your body. Until you acquire the desire of the one who's leading you, the desire of the Creator, until you acquire His desire, His mind, His purpose, until you become Him, you cannot cease from being a puppet. You only have two possibilities: to the extent to which you acquire part of Him, you become Him, the leader; to the extent to which you did not acquire, you remain a puppet, only you're given a little bit more mind, to understand that you are a puppet. And those fish in the aquarium that you see are not given that intellect, that mind. They feel themselves and that's it. That's what he writes in his letter there, that the beast lives, it feels. There's a very problematic sentence there that everyone stumbles upon, just like a human being. Look at a person in the street, he doesn't understand what you're speaking with him. I'm alive, what do you want with me, what do you want from me? He doesn't understand that outside of his life, he can't look at his life from the side. You are now acquiring the point of the Creator, meaning to see yourself from His side.

Student: Without understanding why the film is moving on the way it's moving on?

M. Laitman: No, to the extent in which you acquire His way of looking at you, you'll see and understand your whole path. But if you want to shut your eyes, and you don't want to go out of yourself, outwards, then how will you understand, and how will you see who you are, what you are? From within yourself, you'll never understand. You can talk with the greatest, wisest people in this world. That's the entire difference between that and the concealed wisdom, that there's a completely external angle here. It's not just philosophy to, you know, philosophize about our world and our life, how life is in the dumps, and so on. You know, it's not just like some kind of water cooler stories. This is the feeling of reality, to feel reality, a life that is above our reality. We're still just saying this with words, but you have no choice. All the things that you're going through now, and feeling that is a puppet for the time being, that feels this way, and thinks this way. Beyond all of that, you have only one thing. If you want, use it. If you don't want, don't use it. That's it. There are no compromises here or something else. That's why he says, if someone really has a question of what's the meaning of our lives, a question that we have no choice, then he has to go out of our life. He has to taste and see that the Creator is good. He has to go up to the degree of the Creator, to see that He's spinning these strings of this puppet, and He's drawing them. You know, sometimes it's up there, a few feet up there, when they operate the puppets. It's a very difficult thing. I had friends in Leningrad that worked in a puppet theater. You know, each puppet is like 15 kilos. It's very hard work. And that's it. "And taste and see, for the Lord is good." Meaning, you're going to rise up there to the degree of the one who's spinning things. And in your life, in this degree, you won't feel anything good. You're already starting to feel bad. I promise you, you will never feel better. It will always, only get worse. That's it. And you won't be able to escape this either. That's a problem. People run to drugs. That, yes. Besides that, there's nowhere to run to. But that's not an escape, because you don't get life from the drugs, an extension to life, where you do good, or you can make something better, or paint your life in some rosier things. You can't. By that, you just end your life, you disconnect. That's why it's not considered a solution. But there really is no solution. If you have a solution, tell me. 

Question (Petah Tikva Center): (58:02) You look at it from the side, and you can't tell yourself why. You can start saying, “Now, I can look at my movie from the side and say, well, look, I had a bad day. Before that, I had a good day. Well, He did this to me,  He did that to me over there” Or I can start manipulating myself again. “Ah, I see expansion and departure of the light. It's like here, it's like this, there, it's like that.” But truly, the why, you can't reach that. Each time you fall into your will to receive, you can't come out of this circle. Where here can you acquire something of your own? If you look at yourself from the side, maybe you get satisfaction from the fact that I am getting out of myself. I'm looking at myself from the side. Not everyone can do it. That's great.

M. Laitman: It's not that I want to justify before you the ways of the Creator, the path to the Creator. The problem is that you understand this development in the way that you understand this world. In this world, you're smart. You know your way around. You know all the stages and how the world usually behaves, and you're within it. Here, the problem is that you don't need to acquire just a new feeling or a new intellect. You need to first acquire a new vessel. You can't be even smarter or even feel more. No. Here, you need to acquire a second nature, within which you need to feel new things, and a new mind. Meaning, what you didn't have in your heart nor in your mind. You need to first acquire these vessels. I don't know how to say what these vessels are, yes? That's why this doesn't take place naturally. More and more development continues. I'm not bringing you a new method to the extension of development that all kinds of wisdoms are bringing you, or theories, or methods altogether. It's not a continuity. It's something completely different that begins to be born in you. And therefore, the stages of this new development are illogical stages relative to what you have from the previous natural development of this world. So you start comparing what's happening today to my previous development. I also studied, I traveled, I was engaged in all kinds of things for fun and also for my intellectual development. I had this and I had that - I had all kinds of things in life. When I reached this, I started to see, yes, I received my first blow, my second blow. The world is dark. It's like this, it's like that. I entered into despair and everything. I started to be impressed, I started to get annoyed. I started to scream, to cry: “It's like this, it's like that.” And what? From that, you just start to understand that something is happening here that's not like before in life. If it was like before in life, then what's happening here in the end? What's going on? I understand your question, but understand where it stems from — from you wanting the development to be in your old vessels, as you're used to, but it's not that way. We need to give birth to vessels here first, and then from those new vessels, feel the new reality. And this goes in parallel to what you continue in this world. Therefore, there's no logic, rationale, intellect here. It's not logical. Of course, it's not logical. It's a completely different logic. And until you understand that logic, until you start grasping that there really is logic there, and that the logic is all of a sudden completely not similar to this world and how it develops here. You know, it's like something that breaks you, and you're in this new development compared to your corporeal development. You start to see that it completely spins you. It constricts you. It makes of you this form of a weird creature. Once in this, and once in that, and you can't combine the two. That's the way. There's nothing you can do. I see what's going on, each and every one. I'm silent. Why? Because I know that this is how it has to happen. That's it. It's not... It's like that. That's it. 

Question (Petah Tikva Center): (01:03:06) So, in the end, in the end, the main thing that I talked about is that... 

M. Laitman: That's why he writes that only the heroes who have the measure of patience, that withstood them, the measure of patience. You're working at the bottom  from above, given everything from above, everything's arranged from above. You just feel what's happening upon you, and that's what builds you. You want to assist it? Assist in the speed, in the advancement, in the acceleration, to go through all these things faster. That's your only assistance. All the rest of the things don't depend on you whatsoever. The fact that the puppet master, what's it called? 

Student: The puppeteer. 

M. Laitman: Does he have a name? In short, the puppeteer, or the puppet master that governs the puppet, he drags you gradually to him with this one string. Besides governing you with all these strings, there with your movements in your world, meaning on your degree, he has one more string, and with that string, he is drawing you. You can also assist him and be drawn on that same string to him. Please. But if not, he does it on his own. He nevertheless does it himself. He has a machine, like an engine that is constantly turning and turning, like it has a plan throughout, let's say, about 300 years, of course through sufferings, yes, to move you from below upwards. That's it. So, want it, don't want it, you'll go there. You want to assist in it or not, that's all. So what is there here? I understand that you don't agree and don't want. Please, write Him a request, write Him some ultimatum, or I don't know what to tell you there, yes, that you don't agree, and let Him leave you quietly. And please, maybe it'll help, maybe it'll help. 

Student: But in the end, "man's soul shall teach him," right? In the end, I can say, I can be…  

M. Laitman: Of course, one's soul will teach him. There's nothing else. You can close all these books, they don't give you anything. If you want to go on the path of suffering, close these books. Wait until your soul will feel so bad that you'll have no choice. I'll tell you, we had all kinds of such cases where people would come to us, when I was by Rabash, and tell us about their achievements without knowing anything about Kabbalah. There was one who came from Siberia, from Russia, about age 50. He was in a labor camp there in Russia, and through the torments and the sufferings, he revealed true wonderful things that he shared about spirituality, where he's truly in spiritual attainment without knowing a word in Hebrew. He started to reveal Hebrew from his attainment. And we have such things in the world, that from the suffering, please, it's possible. Go on a straight path, as they say. Eat a dry bread with some salt, lie on the ground, and talk to your Father, and He'll arrange things for you.

Question (Petah Tikva Center): (01:06:46) What do you mean, he started to discover Hebrew from his attainments?

M. Laitman: That we'll talk about later. He got caught on the Hebrew there, letters, Gematria, everything, it starts. Yes, he loves those things. Yes. I don't remember, I don't know where that book is. Maybe it remained at friend’s house. He brought it to me as a, as a gift. He was Russian. He came to me, and I brought it to Rabash. He published in Israel songs that he wrote in Russia — a person that doesn't speak Yiddish or Hebrew, just Russian, a Jew. And the language was revealed to him from the suffering and spiritual attainments, from those sufferings. He wrote songs about his spiritual attainment in Hebrew, and very exalted Hebrew, in Hebrew letters and in the Hebrew language, without knowing anything. And he wrote it there, he brought it to here, kind of in incognito, kind of like that, and published it here. And songs that Rabash said that they were like, ah, when we read from the prayer book, Psalms and spiritual attainment, very high things. That's how his songs were. Without, you know… And I didn't understand one word he was writing there. I brought this book to Rabash, I didn't know what, what is he telling here about. There, Rabash opened it and he said this, it's like that, out of the sorrow. You want to try that way? Please. You just, ah, you understand how many people suffered besides him, and no less, and it didn't come up for them like that. And it's like that. That's the soul, and that's not on us to judge. But I'm saying that there are also such things also. Meaning that's called "man's soul will teach us," where it comes to me, all the attainments. You don't need language, you don't need anything, you just come to it and feel it in your life, and you live with it. You receive the revelation of the lights within the vessels, that's all the wisdom of Kabbalah. You don't need aid from the books. Just like Rabash writes in “The Introduction to the Study of the Ten Sefirot” about Baal HaSulam. But if it's like that, you don't need the assistance of the books, please. But who can do that? We're regular souls. We were given an awakening, that's already unusual, and that's it. They tell us about it, they're those virtuous few, and each of them has a special reason why this was done to him. Usually, this is through these sufferings, these horrible sufferings. You run away from those sufferings, it's not for you. You're given a nice means, a good one, that's it. Those outcries, I know them. It's not today, and it won't end today, there are a few more years, it's natural. There's no other choice. That's the desire to receive, the nature of man in upheaval over everything. It's a natural phenomenon.

Question (Petah Tikva Center): (01:10:14) How can you reach such a big change, that in the end you'll agree with Him on everything what He's doing to you? 

M. Laitman: It's not that you will agree with Him; you will want so much to pay Him for every blow, even the worst that He gave you, in the worst way. But you don't know what it is. Why? Because these things will be revealed to you, which you experienced in the will to receive, the oppositeness in the will to bestow. You will feel specifically in them, you will feel love. Do you read the letters of Baal HaSulam sometimes? You see what he writes. Those who go through all those threats and dreads, they discover in the worst, most terrible things, they discover the drop of unification, and then they are ready for anything. And the drop of unification is not just some beastly pleasure that is worth suffering a thousand years to feel it just once. It's something spiritual. You can't really tell about it. I promise you that in the end, you know, Rabash told me how he was taught in the Heder. It's where the ultra-Orthodox children are taught. When he came to the Heder, he had to change Heders. So, he came to a new Heder. So he was like you, me, or what about me? So first of all, there was this teacher in the Heder. And the Heder was like that - you don't want to learn, he's got two things. He's got a stick, so he hits you with a stick, and you have to kiss his hand, if you do something wrong, the stick hits you, and you kiss the hand. And money, he had these pennies in those days. So he said, you're not reading? You don't study? So he comes and throws before your nose a coin, a coin with which you can buy, I don't know, a candy or something. He said, that's it. That's it. These two things, that's it. No one was indifferent. 

Student: Are you going to go and be independent? 

M. Laitman: So you already have the candy, and you have the stick. So from above, they're giving you all kinds of more sophisticated things, not as it was to kids in Poland 100 years ago. But that's what He's done with us. Look at all those wise guys, all those computer programmers, and they're all great people. It's the same. The same as that child in the Heder.

Question (Petah Tikva Center): (01:13:23) I don't understand. On one hand, you're going to be independent, and then you can justify. On the other hand, you train yourself, or they train you like a dog. 

M. Laitman: On the one hand, you're independent. On the other hand, you're not independent. You acquire His nature, and that's it. You have no choice if you look at it from the side. You can either be in the nature He created in you now — now, too, you are under His complete control, because what He created in you, is He created in you. Or you can be in His nature, which is also something that is given in advance. What do you want to be? Not in this and not in that, but in what? Depict to me something else. Let's say I'm giving you every possibility. You exist outside of reality. Not the Creator, not the created being, not anything. Depict that state to me. I want to hear it. Your intellect can't even imagine it. Listen to what I'm telling you. You cannot even imagine something outside of these two things. Try. I'm ready. Let's go into the third state, let's go. 

Student: I'm saying that you see the final goal in a state that you're dwelling in the Creator, that He is serving you for your needs, that you're in control of your will to receive with that same force that's conducting everything. So you're telling me that this is what's motivating you, this is your fuel. What is your fuel? That you'll get a date or money, or that I can do on myself, on the outside? 

M. Laitman: It's not alone. It's He's setting it up for you. Okay, kid, it'll pass. Just continue. I'm telling you, the trick is to continue. I'm telling you, after all the smart words, after everything, just continue. Those who are smart, accelerate their development, nothing more. It seems to you that by this you are diminishing your manhood. No, there is this feeling with men. After he knows what he is and who he is, he relaxes and understands that he is a created being and he's under the influence of the Creator, in his beastly nature or in his godly nature. But he's got no choice. He is in one of them or in both, maybe half and half in the meantime. That's it. Because he begins to recognize that all of his independence that he has now, it's not independence, it's concealment that he's under control, that he's being controlled. 

Question (Petah Tikva Center): (01:16:19) From all these strings that they're playing with us, how can you grab the right string and start climbing it and speed up the time?  To know that it's the right string and I'm not just grabbing onto something on the side?

M. Laitman: So he's telling you how to grab the right string. He's telling you that you, and He are grabbing on the string, will be as one.

Student: I can't know it.

M. Laitman: You have the instruments to know it. There's no problem. You just need, in your thought, in everything you do in life, to imagine that you, and He, and what you're going to do are one. It doesn't split into several. You are at one point. It's called the point of adhesion, the point of unification, or drop of unification. So there will not be a contradiction to you. So you don't run away, or you don't make some business, you know, like this, a little bit of that, You and then I. No, it's all in one point. The more a person can imagine it as really being in one point, that they are together without any difference, this is called taking this step correctly.

Student: But there's enough illusions, again, to start imagining…

M. Laitman: It's not an illusion. I'm telling you, imagination, illusion. It's hard for us to understand what is an illusion, what is not an illusion. Now, too, you may be asleep and it seems to you like we're sitting in a lesson, and we're discussing and you're getting angry at me, and I'm answering you. Maybe in 15 minutes you'll wake up and say it was a dream. What's a dream and what's not? Everything that we go through, we have to accept it as preparation for something where now I'm operating. That's it. Maybe it's a dream within a dream within a dream. So what? It's true that it's like that. Each previous degree compared to the next degree is called a dream. Dream is called VAK, the departure of the Mochin, still, when you're still not controlling the degree. It's exactly right. So what?

Question (Petah Tikva Center): (01:18:38) What does it mean, to imagine?

M. Laitman: Imagining this thing means that you already assume, feel the state of the next degree above your degree. That's it. This is why it acts toward advancement, because from any direction where I can seemingly advance, there's the next state that is the real one. How is it real compared to my state? Because there I'm connected to the Creator according to all of my imaginations and my mistakes, and anything I can imagine, you know, my philosophizing, whatever, I may be connected with Him together there. So it's a more advanced state than my own state. That's it.

Question (Petah Tikva Center): (01:19:33) I want to ask about the letters.

M. Laitman: What? Oh, maybe about the dots, or Tagin, tags, and Ta'amim first, and then about letters? 

Student: So that guy in Siberia that wrote the letters — when Kabbalists wrote the letters, it could be anything, in any language? 

M. Laitman: Why, this man who came from Siberia, suddenly Hebrew was revealed in him?

Student: Yeah. 

M. Laitman: The easiest for me to tell you is that it was because he was Jewish.

Student: Did he reach attainment? 

M. Laitman: If he were British, you might ask me. Yes, let's say, he was a protestant Anglo-Saxon, something like that. Then what would be revealed to him because of all the suffering? Look, we're still not smart enough to talk about these things. I'm afraid to twist your mind too much. A little bit. In small portions.  

Student: Can I ask something optimistic?

M. Laitman: Well?

Question (Petah Tikva Center): (01:21:00) I have to reach a state of despair?

M. Laitman: Do you have to come to the state of despair? Baal HaSulam writes in "Sage’s Fruits — Letters" that there is no happier state, better, happier state in a person's world than when he comes to complete despair, that he's got no cure, nothing can help him, and there's no cure, because then he comes to a state called, real prayer. We have to understand that a real prayer is not just despair, where he sits and cries. Sitting and crying is called "a fool who folds his hands and eats his own flesh." Despair means he's despaired with his own strength. That's what's written there. But at the same time, he knows there's a goal, and that goal is more important to him than his whole life. Otherwise, he wouldn't pray. He would just cry. He'll be just within himself, locked in himself, looking in his own vessel and crying that he has nothing. What are you crying for? That you have nothing? Is that what you're despaired with? Or are you despaired with being unable to adhere to the Creator, adhering to the Creator? So you want to adhere to Him or not? So while being in despair that you cannot reach Him yourself, if you want it, then you already have a prayer. A prayer should be like any spiritual act made of a record of clothing and a record of coarseness. Any spiritual act consists of two things, two forms of information. I have to yearn for the light and show that I have an empty vessel for it. Then it can be a spiritual act. Otherwise, what is it? Just crying? Cry. At the same time, you need a very strong desire for Him. This is what we're missing. What does Baal HaSulam write? What does Rabash write all the time? The group should be strong, to awaken in a person the greatness of the Creator, that He is great, that He is worth attaining. But I have to yearn for Him like someone who is totally passionate about something. This is what our society is still not providing correctly to everyone. Everyone cries. Crying about what? That other element is missing, the record of clothing, let's call it this. So, then it's not a prayer. It doesn't rise up. 

Question (Petah Tikva Center): (01:23:54) So, is there something that helps a person control this state?

M. Laitman: If he's just crying, he's crying in himself. He's not turning upwards, I'm telling you. That's it. He's missing the yearning for the Creator. He doesn't feel. What does it mean, doesn't feel? He's not impressed, he is not inspired by His greatness. He doesn't think about the profitability, the greatness, the eternity, the adhesion. He's only crying that he feels bad. In the end, this is what happens to us. Why don't we have the other thing? Because we are not providing it to each other. It doesn't matter that no one has the recognition of godliness, and that no one can give it to the other. Even if I have it, I can't give it to you. Each one, however, should speak to the other about the greatness of the Creator — not about how he feels the Creator — about the greatness of the group, the greatness of the Creator. Then we will be inspired by Him, and now we will not lack the other record, the inspiration. And then we will turn to Him. Right now, you're only crying that you don't have a filling in your vessel.

Question (Petah Tikva Center): (01:25:14) How can I speak about greatness if I don't feel Him?

M. Laitman: You don't need to feel. You can feel the Creator, you can be impressed by me being impressed. From my words, you can be impressed by them as if it's truth. That's the power of the group, and this is what we need to do. Read again what Rabash writes. We don't have it. We are missing the other element in our feeling in order to receive from above a response, an answer. That's it. You see, after Passover or something, when we really work hard for it and want it, and, you know, the exodus from Egypt, we talk about such things. Everyone gets some sort of awakening, elation, advancement. It's just an example, Passover, because everyone is like that a little bit, and also working with all those things. Why not be like that several times a year, not to mention every day?

Student: But also now, we're starting from the eve of Shabbat.

M. Laitman: Yes, for sure. Now we are in the synagogue. We're beginning to pray. What can I do if I'm Ashkenazi and not Spanish? So I'm missing another three weeks, right? He's talking about the Selichot that we are starting. Oh, you're going to Meron? I guess you have a strong group there that projects to you the greatness of the Creator. And what am I going to do?

Student: The first day of the Selichot and all the 40 days, you can get inspired by what happens all the time. 

M. Laitman: If I were you, I'd go to Meron. I'd pitch a tent there and sit there for all those 40 days. Why not? There are people who go there, sit there. They come there with a refrigerator, a big tape recorder, play music for 40 days next to Rabbi Shimon. I'm not disqualifying it. It's good. It's also a connection. It's a popular connection. So what? I come from Beer Sheva. You know, you can. It's got a lamb there. It's very respectable. It's a very good degree for the populace. 

Student: People come there with buses. 

M. Laitman: Yes, but look, buddy, I'm telling you, dear, there's a view of the general people, and there's the view of the individuals. There are those who come there and get an awakening from each other by eating lamb and listening to the radio with these, you know, silly songs. And there are those who can't be impressed by it. They have a problem. You understand, they're more complicated. So what do you do? So they have a different law. They go alone. They don't want to mingle with the collective. But to them, too, I'm saying you have to have a group even though they don't want to. No one wants a group. And everyone doesn't care about the others. He's bad. He feels bad with himself, much less with others. But without it, he needs to understand that he will not advance. He is lacking that record of the greatness of the Creator. He doesn't have it. He has to get it from the society. If he goes to Meron, he will not be impressed by those guys that you are impressed by them. He will see in them what they're doing, what they're thinking about, meaning it's good for them, but for him, it's not good. It's a different level. 

Question (Petah Tikva Center): (01:29:15) How to create the right inspiration towards the environment, not just "the Creator's great and big"? It's people who have had enough of it. It can cause something against it. 

M. Laitman: How to make friends, not just any people? But to friends, inspiration, because the Creator is great — how to impress them with that? Show them you are working for the sake of the society, that you are working here, that you are in here and working and working, but show your work. Then they'll understand that you are doing this because spirituality is important to you. By this, people will start thinking, oh, really, he already understands that it's important. And they, too, will start doing the same thing. Nothing works better than an example. An example in society is the best thing. Don't say any words; only show them that it's like that, but show it to them. Don't do it, you know, in hiding. And then it'll work. It's a must. There's a reason why I — well, who is great here? Here, take a glass of wine, I'm giving you a L'chaim. There's a reason, I'm serious, because for us, you know, it's like a custom. But in truth, we need it. We still don't have it. Yes. Are we going to learn something about the letters? In a minute. Okay.