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

Daily Lesson (Morning) July 15, 2024.

Part 1: Baal HaSulam. The Writings of the Last Generation, Part Five, New Class Division: Quick and Idle.

Reader: Hello, we are reading in the writings of Baal HaSulam, the writings of The Last Generation. We are in Part 5, under the subheading New Class Division, Quick and Idle. You can find the study material in Sviva Tova and the Arvut system, and you can send live questions through our sites. Whoever asks a question here in the hall is asked to stand up, hold the microphone close to his mouth and speak loud and clear. The writings of Baal HaSulam, Part 5, The Writings of the Last Generation, Part 5, the heading New Class Division, Quick and Idle. 

Reading: (00:49) Part Five. New Class Division: Quick and Idle

Let us assume that one nation is idle, and another nation is naturally more nimble. What one does in two hours, the other does in an hour. Naturally, there will be complaints: One will say that all the nations should work the same number of hours, and the other will say that what counts is the amount they produce. And as it is with those who argue, each will insist. What is the basis by which the court will decide? If it is according to the principle, “Give as much as you can and receive as much as you need,” it still does not necessitate an equal length of time. And if we judge the nations according to the amount of work, then individuals, too, have a similar argument, and the diligent will work half as much as the weak. Thus, you have prepared for yourself a new class: a class of quick, and a class of idle.

You could say that there is power in the idle majority to force the quick minority in the nation, but there is certainly no such power to one nation over another. Thus, you will create classes among the nations, and abusers and abused among individuals.

Reader: (03:04) The Arrival of the Redeemer

This is not new, for the founders themselves knew it, as he says … that in the beginning they will see how this is possible through compromise, and will finally come to true ideals, to the highest degree of socialism, where each gives as much as he can and then takes only as much as he needs, meaning the same as the idle. This can be done only by the arrival of the redeemer, when the earth is full of knowledge. Then the giver will understand that he is exerting for his God, giving contentment to his Maker.

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The idealistic instincts have already struck numerous roots in the human race. They have also come and become antiquated and have gained a foothold in a place where no one can reach, namely the subconscious in the elongated brain, which moves man’s nerves by itself, without the person’s awareness. This is why they have experimented in Russia, as it is known that they did not do a thing in all their wars. These warriors should know that the human heart will give them anything if they only leave it with its ideals, which have come to it by inheritance from past generations in one’s subconscious. If they insist on destroying this legacy, too, they themselves will suffer the consequences, for the heat and the sulfur is accumulating bit by bit until it is filled to the brim and begins to explode.

And besides all that, a new generation is growing, “which did not know Joseph.” They do not understand at all the need or necessity to revoke private property from their flesh and blood, but only according to a dry theory. Therefore, the passion for private property that is buried deep in their subconscious from past generations, after all the learning, one fine day they will establish camps of young people from all sides, and they themselves will put the elderly to death with all their property and wisdom. It is so because an ideology does not come to a person from the intellect, but only from life’s experiences, out of affection and a combination of good and bad, as with automatic machines. The mind has no control over the body, as it is completely foreign to us. Hence, those young socialists who have acquired knowledge through their own wit cannot be trusted whatsoever, and they will pop like a bubble of soap.

M. Laitman: Questions? Yes.

Question (Petah Tikva Center): (07:39) If I understand correctly, the whole excerpt that we were reading in Part 5 is talking about communism trying to destroy religion and nationalism. 

M. Laitman: Yes. 

Student: And he says that these two forces are immersed in nature, that's why it doesn't succeed. 

M. Laitman: Yes. 

Student: Why are these two forces of nature, these two things, religion and nationality? 

M. Laitman: We still haven't completed reading about this. However, it is likewise in a natural way. That's how it develops. 

Student: What? What does that mean? 

M. Laitman: It means that it's natural, that it is embedded in nature. 

Student: Because people have the need to belong to a camp? 

M. Laitman: Yes.

Student: And also, when we talk about the ideal, meaning there won't be other countries or other languages, we don't have such an ideal? 

M. Laitman: The ideal is that everyone will be equal, and towards that they'll move. 

Student: Why is this idea of, like, international has to be canceled, why does it have to eventually come to there? 

M. Laitman: I think that it doesn't come from them wanting to be together, because that's opposite to nature, rather, because they want to be closer to the Creator. 

Student: Meaning, this has to happen as some kind of natural process? 

M. Laitman: Yes. Okay? Yes.

Question (Petah Tikva Center): (09:59) He writes that the solution for inequality is the arrival of the Redeemer. 

M. Laitman: Yes, because naturally, it can't happen. 

Student: What is this Redeemer? 

M. Laitman: The upper force. That its main force is in giving them in their mind and heart, the ideal of connection and equivalence.

Student: This Redeemer, the upper force, how does He solve the inequality, the feeling of inequality that was? 

M. Laitman: It works in such a way that everyone begins to understand that only the connection among equals comes to a similarity to the Creator. 

Student: The idle and the quick, each remain? 

 M. Laitman: Probably so. 

Student: Only when they feel the Creator between them, that…

M. Laitman: They feel between them that they wish to be similar to each other, but each and every one in the way he is capable of.

Student: And then no one demands of the other more than he…? 

M. Laitman: Yes. Okay, let's go. 

Reader: (12:02) We're under the heading, One Last Word of Policy.

At that time, three forces will sit on the throne in the councils—right, left, and middle. They will argue and fight with one another: the right opposing the liberty in the left, and the left opposing the reactionism of the right, and the neutral will give room to both, and the majority will solve and determine.

Indeed, in one, they have already come to a solution, namely sharing all necessary and positive needs of life, meaning equal sharing of all the needs of the economy: one land to all who are living on it, and one division in its corporeal pleasures. They will load all the trials and arguments on the suffering of spiritual predicates, along with the three degrees—envy, lust, and honor—they will turn and restrict themselves only to the spiritual boundaries.

This version will indeed be the final word of policy because it will forever remain an inexorable law. It is so because according to the development of the human species, will views separate and intensify, and each one will be far more obstinate than one is currently so about one’s fortune. There is no hope to come out of this strait unless people begin to regress into the form of fools, meaning be emptied from all of their reason.

For this reason, there will be almost as many parties as there are people, and there is no solution to it other than the fixed law, “follow the majority.” At that time, people will make among them various compromises until they gather into groups. In the groups, there will be competition with the oppositions until the opposition itself will separate.

Thus, the big groups will split into small ones, and the small ones into tiny ones, and they will trade among themselves, as is customary nowadays. However, this negotiation must acquire a more acrid form each time, precisely according to the measure of development of views without compromise forever, for so it should be forever.

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However, in one—in private property—they have already arrived at an agreed upon solution: Each will give as much as a successful one can give, and will receive as much as an unsuccessful one, without adding even as much as a hairsbreadth. And the work hours will be equal to all, by order. And besides the mandatory, there will be additional time to the veterans, who will give compared to the weak, to completely exempt them and not afflict them. This is similar to today’s charity.

Also, in each city and community, the weak will be distributed equally. And if there are many volunteers in the community, then all the weak will be exempted. If there are few, then only some of them, the weakest, will be exempted.

One who breaks these rules will be punished either by giving his portion or by criminal punishment.

Question (Petah Tikva Center): (17:28)  So, if I understood correctly, actually the revelation of the Creator would bring to each and every one complete satisfaction to work according to one's ability and to receive according to one's need, and to nevertheless continue to invest and exert, because envy, lust, and honor will invert and be restricted only in the spiritual realms. So, meaning what will happen, each will continue to give their devotion and forces, and what will he receive for that?

M. Laitman: What he needs. 

Student: And what will his inner satisfaction be from? 

M. Laitman: From being incorporated with the same law of nature, of giving according to the ability what nature requires him to and receiving according to his needs only. 

Student: And then he says that this version will be like the last matter of policy, and he's describing a certain situation which I didn't understand in which the parties multiply. I actually didn't understand why these last two paragraphs in the excerpt, he describes as these parties multiplying almost as much as the individuals do. 

M. Laitman: Yes 

Student: Is that in a corrected state? 

M. Laitman: Before the final corrections, yes. 

Student: So, if it's possible, why does this happen? 

M. Laitman: Because the desire grows, the ego grows, and it feels it can't be in some connection with the others, and that's what each and every one feels. On the other hand, it is clear that the world needs to be as the Creator, in a uniform way, unified way. 

Student: And this is in a society that already understands that it's operating for the sake of others in order to bring contentment to its maker? 

M. Laitman: In order to reach what we're talking about, they already have to be that way.

Student: And their satisfaction they will receive from operating for the sake of others more than for their need, but according to their ability? 

M. Laitman: Yes. 

Student: And nevertheless, the parties multiply? 

M. Laitman: The form in which everyone stands out opposite the others, that's what it brings them to. 

Student: That's the state that's not corrected? 

M. Laitman: It's on the way to the corrected state.

Question (Petah Tikva Center): (20:45) As you continue friend, it seems like Baal HaSulam moves from describing the ideal final state and the process that leads to it, which is actually a process for deterioration, an opposite one. 

M. Laitman: Yes. 

Student: So, it's like we have to reach the generation of the face of a dog. So, the many parties, according to individuals in Israel, will soon have a party for each person. And also, he sees that this negotiation will each time receive a more harsher form. In the beginning, he talked about some kind of conflict that goes and grows.

M. Laitman: Yes. 

Student: So, how from this situation of complete separation, antagonism, and a state where people can't stand each other and can't talk, how does this inversion take place and all of a sudden this perfect state comes along? 

M. Laitman: Maybe he'll write about it later on, I'm not sure. But people will have to understand, after all, that it's not a solution to stay detached this way, in such a state towards each other and not to see it as an opening for the right decision.

Student: It seems like in a person's intellect you can't see any rationale whatsoever. It's almost the opposite of that. Like people are becoming kind of lower in... 

M. Laitman: What's the benefit? To always be at war? 

Student: No, the fact that it's illogical, it's clear. Everyone understands that war is bad, but it's not like it stops anyone from deteriorating more and more. 

M. Laitman: There's still a question. What do we do? Where are we headed? Yes. For the meantime, that's what he writes. 

Student: Yes, they write that it's because people simply can't, but the upper force comes and inverts everything. 

M. Laitman: We'll read what he writes. I don't know. Go ahead. 

Question (Petah Tikva Center): (23:16) He says that compromising envy, and honor, and strong opinion, it's for the sake of getting a spiritual reward.

M. Laitman: Yes. 

Student: So, spirituality would be the compensation for everything?

M. Laitman: Yes.

Student: So, by resolving a person from his ego for the sake of connection with spirituality, is that altruism? 

M. Laitman: Altruism is that a person bestows to the others, and he essentially has no justification for it.

Student: He gives a strong justification. He says here that each is resolved from his strong opinion that clashes with the whole world. We're coming now to that state where he's saying that a person is ridden of his envy, lust, and honor, and how corporeal desires. He goes to spirituality, and he has where to go. He has a compensation here, a reward. 

M. Laitman: No. He goes for spirituality because he sees how much it… how much he appreciates it. 

Student: I have a small question about this. What's the difference between corporeal and spiritual rewards? 

M. Laitman: Egoistic reward is within the person, and altruistic reward is in society.

Student: Thank you. 

Question (Petah Tikva Center): (25:31) Rav. He writes that the time of the work will be equal, and it seems like during this time of work, the idle will manage to do, produce more than the idle, and then it will happen that, but in the end, no one will receive more than, than the minimum. But it's still not clear how, what neutralizes those classes that will be created as a result of the fast and the idle. The fast that will produce more, and the idle that won't as much. 

M. Laitman: That will just not be taken into account, because it's all according to nature, what the Creator handed out to each of us, to one more, to one less. And therefore, wherever it doesn't depend on us but rather comes as a gift from above, we can't make any calculation or judgment. 

Student: Okay, but what would neutralize that feeling? Because here he's saying that the produce, the production is that each will receive the minimum, and that kind of neutralizes the feeling that one's giving more than the other. But the feeling that, let's say someone's giving more, and he has like more honor, and how is that going to be neutralized? If it's in nature, then okay, but, meaning what will cause this to be canceled, or do we not need to cancel it? 

M. Laitman: I don't think it will be canceled and disappear. Rather, people themselves will take it into account in the right way. That's what I think. We'll see, maybe he'll write something. Yes. Guys, you can ask a thousand questions. That's what he writes. Not more, and that's what we have. And clearly, when it writes about life, about the form of life, then we can go into scrutinies and arguments here. But let's settle for what we have because otherwise, we're adding on to these things something of our own, and then, of course, it's all uncertain and will certainly not happen. Start scrutinizing with our brain the forms of life of the future society of that level. It's just not serious. I would say that we truly have no laws or proof or what we can see. It's more like just read and receive a reward. That's it. 

Reader: (29:29) The Anterior of an Idea.

The truthfulness of the spirit of pleasure of one who expresses it is evident. I have become a c... although ... [unclear words in the manuscript] many years prior, while I did not pay attention until I saw them speaking and arguing. Then I recognized the truth as it is. It is a law that one who is completely untroubled will not be satisfied by corporeal possessions. Even when engaged in an ideal, one must feel pleasure during the engagement. The measure of spirit and delight that one feels depends on the truthfulness of the ideal with which he is engaged.

Thus, we have found for truth an anterior face by which to know it, meaning by merely looking at the person who expresses it, whether he is enjoying or not. And the amount of pleasure is the amount of truth. This is what has brought me to believe in this idea, for until then I have never seen anyone expressing an idea with such contentment and delight as they.

M. Laitman: Next.

Reader: (31:21) The Absolute Truth.

If there are no absolute truths, but temporary ones, then I say that each truth in itself is the absolute truth for its time. It is just as it cannot be said about some reality that is about to die that it is regarded as dead, since while it is alive, it is an absolute reality.

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Everything is operated either voluntarily or by coercion, and the mind does not force. Therefore, we have a question: Who will move the socialist when he acts? What source will spur his desire to move, or by what force will coercion come upon him?

It is so because at that time, movement will become to him a kind of private property, and every person is meticulous about his energy, not to disperse it uselessly even more than about his fortune. And if the socialism is not because he is deficient, due to saving of energy, he will certainly not squander the energy in vain. Thus, from where will justice or compassion come?

Reader: (33:10) Rushing It’s Ripening; Through Religion.

The socialist idea requires ripening in one’s mind for at least three whole generations of peace and general agreement. Hence, many more attempts and cycles will the world endure before it comes to fruition, but there is no easier way to ripen the ideas than through religion.

M. Laitman: This is what he wrote. Clearly, he wrote to himself. It's very far from the writings that he prepares for print. But that's what he wrote. We see from here that we are very, very far from understanding what are the laws, and trials, and rules that are facing the last generation. 

Question (Women Turkiye 7): (34:52) How do people who are with attributes that are already corrected, let's say we started a society in that direction, how will we find that power to bestow to people with negative qualities but in a positive way? How can that be? 

M. Laitman: I don't know. I don't want to delve so deep into this also because it's not clear what is missing here. There are like big, long pieces are missing here in order to understand what he means. Therefore, what we read, we read. We came to the end? Yes? Yes. So, there's no more to do with that. 

Question (Petah Tikva Center): (36:08) I am constantly trying to think why Rabash didn't say anything about this. That's how we heard from Rav.

M. Laitman: Nothing. 

Student: How can it be Rabash relate to every article of Baal HaSulam…

M. Laitman: But it's not an article. It's manuscripts that were just lying in his box there. And that's it. He didn't speak about it to anyone. He didn't publicize it in any way. Not among the students all the more so. Not among the, well, other people. I think that sometimes Kabbalists write in order to give something a push, a kind of a push, so that these things will further become revealed. But here too, it doesn't appear that way so much to us, because these things are still very far. Even if he writes three generations have to pass and all that, it's... 

Student: But Rabash knew these ideas probably. Who are these and what they are? 

M. Laitman: Yes, but he barely spoke about it. 

Student: And he also didn't support their implementation in some contemplation or discussion about them? 

M. Laitman: No, no, no. He wouldn't like talking about things that can't dress into matter at the time, and therefore, it wasn't a topic for him for discussion. 

Student: Even when we're talking about the study of Ten Sefirot, or Zohar, they're also very exalted things. It's clear to us that we're not even coming close to them. 

M. Laitman: But that, that is taking place. Each and every person, if he invested efforts in accordance with that, he can reach that and discover its existence. Because in the spirituality of the world, it exists. However, these matters that have to do with society, with the masses, that hasn't yet.

Student: Meaning, because it's something that has never materialized and no one has actually implemented. Also, not the Kabbalistic societies, because they didn't live this way. 

M. Laitman: Correct. 

Student: There's no talking about this because it's only kind of potential and not actual.

M. Laitman: Yes, yes, yes. I would put it that way. Okay. 

Question (Petah Tikva Center): (39:22) Has it never been realized, even to some extent, with the people of Israel in the previous period, eras?

M. Laitman: No, in previous times, certainly not. 

Student: During the times of the Temple? It wasn't? How can it be that there was a spiritual regime of people in attainment? 

M. Laitman: Yes. 

Student: So, did they not bring it to realization? After all, these are laws of nature, which should have been brought to implementation and to the people.

M. Laitman: The fact that it's written that there was the generation of reason and times where people lived according to the spiritual laws, I don't know. That's... no. No, in corporeality, it didn't take place.

Student: Baal HaSulam writes in the article as if in past tense that until each and every one will agree and said that he will observe the condition of love thy friend as thyself, Arvut mutual guarantee, they didn't receive the Torah. And they received the Torah in one whole nation. If it's in a whole nation, then what is it talking about? Meaning, from what I understand, it kind of took place to a certain extent in a nation called the Israeli nation of back then. It just fell from that and shattered. 

M. Laitman: Yes. 

Student: So, I think that at some point, this attempt has been dependent already on this. There's a place that... Because it's written that this occurred in the people of Israel to a certain extent. It just wasn't with all the nations of the world and everything. But as a diminished society, there was something there to reach spirituality. Isn't this what we're talking about in the giving of the Torah?

M. Laitman: No, no, I don't think so. I do not think so. It's possible that in some sentences or half sentences, you could think that way. But that it will be to accept that it already happened that way, no. 

Student: Meaning, Rav, there was not an Israeli nation that existed according to the rules of, let's say, the Great Assembly and the Sanhedrin. It could be that in small groups but not in the whole nation? Is that what I'm managing to understand? 

M. Laitman: It's possible. Small groups existed. But again, it was thousands of years ago. And from the exile onwards, no.

Student: But before the exile? 

M. Laitman: Before the exile, there were, as we heard, read about people who lived together in a special connection between them. For instance, near the Dead Sea for short periods of time. But also, it's not that there was a people in that form, but rather groups.

Student: So, we have no seeing in the story of the exodus from Egypt, reception of the Torah as a nation as things that occurred in practice in a whole nation?

M. Laitman: I don't think so. I don't think so. 

Question (Petah Tikva Center): (44:01) What causes a Kabbalist to feel that in his time there's an opportunity, and he should try to realize it? Even if he has to take a step back and says, oh, it doesn't suit. Just like this whole thing with Baal HaSulam, he says, no, it's too early, it's not time, and goes back. But what inside of him all of a sudden cause something that happens in this world that would evoke him internally somehow, this attempt to examining a new move? 

M. Laitman: Well, with respect to the Kibbutz, then, of course, our attitude was open towards that because they didn't have the same role that the Torah refers to. Therefore, but doing something like a Kibbutz, that's already a different thing, and certainly, Baal HaSulam would agree with that. 

Student:  I'm kind of asking, maybe you yourself can explain to us. You also have this feeling that you can try to explain with a new addition or some action, like you had with the Arosa in Dusseldorf where suddenly you brought a new explanation that wasn't there, that we didn't use, and all of a sudden, new words. What caused you to feel that there is suddenly a possibility, and from that a new explanation is possible, like with Baal HaSulam here. What happens in a Kabbalist that he suddenly feels, I have the possibility to try here in words of this world to explain a new exalted matter. How does this come up? 

M. Laitman: It's hard for me to dress into what happened in a Arosa. But to me, it helped express something that was inside, that's it. 

Student: These are conditions outside that awaken something that's inside, and now they can all of a sudden emerge because you feel that there's a ground for it, or a need for it, or how does it happen? 

M. Laitman: Probably so. Probably so, that there is some sort of conditions, inner and outer that we can theoretically carry out and wish for it to happen physically, yes.

Student: What does it depend upon for this new degree of explanation to be born? 

M. Laitman: I don't know. What degree of explanation, new what, Arosa? 

Student: New words, Arosa, Dusseldorf, Abraham, and Arosa talks about nature, and the opening of nature in Kabbalah, in a language that wasn't there before. Here, Baal HaSulam is talking about something in his times that's being talked about, and it's spoken, and all of a sudden he talks about how a nation that's being built now can suddenly become a state that will have a spiritual horizon. So, he puts it in the drawer because it's not ready yet, but there's suddenly a new explanation that's born. 

M. Laitman: I can't say how that happens. It happens. Just suddenly, within, there is some sort of a charge, some sort of a pressure that erupts and arrives, and then you can speak, like we spoke in Arosa, yes. I also wrote what we had, and I gave it to Chaim to translate, and I didn't have any of it left to myself, so I actually spoke not according to what was written, but according to just what came out of me. It happens. It's a sign that the time was already ripe for it. That's all. However, this happens because we are still in, how to say it, in a process that's still very far from realization, and then we're able to study it and delve into it, and almost wish to realize it, but in truth, after it passes, we see that we weren't capable of it.

Student: But that given moment, you relate to it as if it can be implemented.

M. Laitman: Yes, of course.

Student: (49:56) I say because here in this whole explanation, in this part, Baal HaSulam is really developing. It's like he's adopting the perception that's in his time, and then in his greatness, in the language of the people, he managed to explain according to the developmental regimes in his time, what Marx did is a mistake, and why Baal HaSulam is the continuity of this. And it's really beautiful to see here. It's in the new approach of a religious approach that was missing for Marx, understanding nature that Marx was missing. He's really clothing in the period and gives a serious and real intellectual explanation. That's why I'm very impressed by it, because I know these ideas, and what a revolutionary and innovator he is in this. That's maybe one thing that we can learn from him. Really, whoever knows these texts from that time and the ideas, you see how he is not just throwing something on a piece of paper. He feels from the depth, does not disregard externally, and takes this outer kind of hook and integrates it into this new language. It's very special what he's doing here, where he's this direct continuity to the Nation paper that he wrote. And you can really feel how this is from the very innards, the idea to take from it the little that you can use, and from that develop a social deep perception that we'll see what will happen in the future.

M. Laitman: Yes, yes. Okay.

Question (Petah Tikva Center): (51:43) Two students are writing about how we heard from you that Rabash didn't like speaking about things that don't dress into matter, but still, when we hear these materials, the heart is torn that we are still essentially not ready. So, the question is, when is it time to approach these materials, and what should we do with regards to these materials?

M. Laitman: We are concluding this today, yes? We're done with it. We're done with these materials about the last generation, etc. That's why I have nothing to add. We went through it, and we can talk a lot about it, but there is not much of a need for that because we all understood that there's more necessity in our development of our small groups, our Tens, our small Tens, and at some point we'll come to something that is more serious, that is capable of be getting from it a new form, a new human form. Okay, for the time being, we're done. 

Question (Petah Tikva Center): (53:24) He asked about what causes a Kabbalist to open up some language. I want to ask what causes a Kabbalist to say it's not time yet.

M. Laitman: That is according to his incorporation with this society, with the public, and his feeling, to the extent in which the public is capable of changing their opinions, their connection, etc.

Student: And how can we embrace this realistic and cautious approach? Because we could take these writings and as if run forward, now it's time, let's start communism or something. 

M. Laitman: Well, Baal HaSulam himself writes that it's like that.

Student: How do you develop this approach? To know that it is not time, and when it isn't time.

M. Laitman: According to what you see in your eyes, on the public, on the society that we're in, that it's not ready yet for any form of change, to no step in spirituality. 

Question (Petah Tikva Center): (55:12) Yesterday we read Part 5 until the headline Quick and Idle, and we didn't speak about that piece at all, and I felt there are many important things there, if we could study it.

M. Laitman: Okay, talk to the people who are responsible for the plans, and we will see if it's worthwhile or not. Yes.

Question (Petah Tikva Center): (55:45) As we just heard that Baal HaSulam dressed into ideas of his generation, and also the example of Arosa, or that World Wisdom Council thing we were part of, and also there are opportunities, as we see, to join something that happens that creates an opening for dissemination. Now it's clear, on the other hand, that those ideas there are incorrect.

M. Laitman: Look, of course they're not correct. They don't come from Kabbalah whatsoever, but nevertheless, it's possible to ride upon them and to come closer to the implementation.

Student: So, this is the question, how do we decide when is it time, when it's worthwhile to ride a certain wave and use it as a mechanism, as a vehicle to disseminate the correct ideas, and when should we be cautious of?

M. Laitman: There's no device to measure that, to measure where each and every idea is relative to these ideas of the last generation.

Student: How do we weigh the benefit of using a certain dissemination channel as opposed to the potential damage?

M. Laitman: According to the social benefit, first of all. Altogether, this is the difference between all the society in the previous generations, and the time of correction, and that generation that will be in the end of correction.

Student: I'm asking about the dissemination channels. Like, what caused you to join the, say, World Wisdom Council we had then, and not other opportunities?

M. Laitman: It's very simple that we were in that process. We were looking for how to breach forward, and that's why it opened up that way, from above that way.

Student: Also, the UN, you once met with the women from there.

M. Laitman: No, those are things that... No, the UN, UNESCO, and all those cases that I went through are not... We had to understand where we are. How realistic or unrealistic everything we decide is, who we are in comparison with the great world, with the big world. And then it turns out that... It works out that... we have no connection with any society in the world. And we can't go, even for a short while, with some society where we wanted to find partners along the way.

Student: Following previous questions, it seems like when there's a new idea in you, there's some breakthrough, there's some name for it, usually like Integral Education or something, then there's also some testing of it, meaning you have to take it and try to put it into reality until a certain distance to see whether it's realistic or not. How does that test happen?

M. Laitman: We try to clothe it in all kinds of forms of ours in practice, in the groups, and we can see the extent in which it doesn't raise the groups to the next degree.

Student: If we take the example of UNESCO, clearly it's one of the most corrupt organizations, and still…

M. Laitman: Yes.

Student: You went and talked to the person heading it. So, what was the hope or what's the attempt?

M. Laitman: Look, it's one of the world organizations that can determine for everyone, and also includes schools, that could change somewhat their approach, their direction, their explanations. They change their attitude towards the world. That's when I wanted such a change, but like you said, their approach is ready, and it's something that you can't change. Yes. 

Student: So even though you know in advance that it's an organization whose goal is just to exploit budgets and get more budgets and so on, you still went to such a meeting from, say, a hope or even a necessity to plant some seeds.

M. Laitman: Yes. Okay, thank you. I went to anything that we could possibly go to, and by which it was possible to either advertise the wisdom of Kabbalah or to change the attitude towards it, or well, additional things like that, even without big revolutions, but at least that, and that either. They very quickly understand that you're not from the same spirit.

Question (Petah Tikva Center): (01:03:19) Yes, we always witnessed how you used any opportunity in order to disseminate. That being said, you told us about Rabash several times, that sometimes he would say things that you didn't even understand what he was saying, and after you asked him, he would say, it just needs to go out into the air. So, in the same way, the question is, when a Kabbalist meets with, say, people that he understands there isn't that much hope there, but still, he comes in contact with them, does that still leave an impression in the external world and external people, the actual contact, that actual effort?

M. Laitman: Yes, that's correct, that when you make several actions, although there isn't much hope in them, but in order to close the matter, yes, that's how it'll be.

Question (Petah Tikva Center): (01:04:35) The question I have from the first lesson of the last generation, maybe now it fits. Of course, as you say, it's far from mankind, the regimes we're talking about here, it's not the time yet. And still, I just want to measure it compared to our small group. For example, I could see here people who can work without supervisors, volunteering 14 hours a day in dissemination. And I'll give another example and tell me about what's the conclusion. Eight years ago, I was in the Congress we had in the Exhibition Gardens, our Kabbalah Congress. And at the end of it, I was about to leave at the end of the first day, I discovered I lost a 200 shekel bill. And I got mad, I needed it for something. And I don't know how, what I felt like it, but I said, I'll go to the loss and found. And I went there, and it was there. And so, I'm giving this example, because a person who's doing that action, his officer is the Creator, he doesn't need a supervisor. And this is the question. And you say that 20 years ago, you already had a thought about a collaborative society and a kibbutz of sorts. So, the question is, to what extent we could start creating this small institution here? And if not, then why not? 

M. Laitman: We cannot connect the daily hard work in matter with the spiritual idea, so that they will clothe upon one another. We're not yet capable of doing so, no.

Student: Meaning that over time, in daily work of sorts,

M. Laitman: Yes, yes. We don't even have experience in this. We don't know what will happen with us after a few days, after a couple of months, after six months, whether you'll be able to hold on to it.

Student: What about the game that Senka suggested then? He said, maybe let's do a simulation of a week or some sort.

M. Laitman: I am not against anything that can make something tangible, makes an impression, and remains for us, and advances. Okay? Yes.

Question (Petah Tikva Center): (01:07:21) First of all, I wanted to say thank you for having the opportunity to read this, and that you've led us in this discernment. And I wanted to say that I feel a bit sad because we came to the end of this text, and I was really enjoying reading it. I wanted to say that sometimes I have the impression that people, that friends think this is kind of dry, and we just have to read it, but I just wanted to share that I did come here because of Rabash and so forth, and the feeling that we are a unique society, and we have a special goal. And I also felt that in the writings of Rabash, he wanted to somehow carry out these words here and there, and it brought up, of course, my ego and all kinds of arguments against our path and so on. And I feel this article, and all that Baal HaSulam wrote, that he basically, I can't say it any other way, he kind of went into the human ego with all its strength and scrutinized it in such an excellent way that these writings really saved my life. This is the reason, I know, deep down, I've said it a few times, I know, that it's him. There's no other way. It's thanks to him, because he basically wrote this. And I feel a bit sad because I don't know how to share this feeling.

M. Laitman: Only through dissemination, as broad as possible dissemination, that is how we can advance ourselves through the realization, the realistic spiritual and corporeal realization according to the writings of the last generation.

Student: I really, really want that this power will just go in all directions into the world and change the world.

M. Laitman: Yes.

Student: The light is here, it's right here. Thank you.

M. Laitman: Okay, guys, we've already reached all the boundaries. Well, let's continue. 

Reader: We'll go to the next part of the lesson. Before that, we'll sing a song.

Song: (01:10:20)