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

Daily Lesson (Morning) July 25, 2024.

Part 1: Baal HaSulam. Letter 9.

Reader: (00:03) Hello, we're reading in the writings of Baal HaSulam. We're in Letter Number Nine. You can find the materials on Sviva Tova on the Arvut system and send live questions to our sites. Anyone who asks a question in the hall is asked to stand up, hold the microphone close to his mouth, and speak loud and clear. 

7 Nissan, Tav-Reish-Peh-Gimel, March 24, 1923, Jerusalem.

Reading Letter 9: (00:41) To my friend, may his candle burn:

I can no longer restrain myself regarding all that stands between us, so I shall attempt open and sincere admonition. I need to know the value of a word of truth in our land, for so is always my way—to study all the workings of creation in utter precision and to know its merit, whether it is good or bad. This is the only place my fathers left for me as a boundary, and I have already found precious things and secrets in these passing, trifle images. It is with good reason that this lot has been set up before me, and they are lovely letters for the sentence of every wisdom and every knowledge, and were created only for combinations of wisdom.

First, we shall judge the quality of laziness in this world. ... On the whole, it is not such a negative and contemptible quality. The evidence is that our sages already said, “Sit and do nothing—better.” Although common sense and several writings contradict this rule, still, to make the proper precision I shall show that “Both are words of the living God,” and all will be settled peacefully.

It is clarified beyond any doubt that there is no other work in the world but His work, and all the other works besides His—even for the souls, if it concerns only oneself—would be better if they did not come into the world, as they turn matters upside down, for a receiver does not become a giver. This is an unbreakable law, and “If he had been there, he would not have been redeemed.”

Thus, we should not discuss a work or a worker whose doer is in the form of reception, since this is utter vanity, and there is no doubt that it would be better to “Sit and do nothing,” for he is doing harm by his work, either to himself or to others. Its benefit is utterly absent, as we said above.

I do not care at all if part of you finds this ruling uncomfortable, and even openly protesting my words, for so is the nature of every truth—it does not require the consent of any woman-born, great or small, and anyone who has been rewarded with thorough knowledge of the Torah is very opinionated.

Therefore, following this great and famous truth—that one who curses in his work “is a friend of a destroyer”—I feel no mercy or concern for the idle, to seek advice for them, due to the great rule: “Sit and do nothing—better.” In any case, if they cherish the word of the Creator and truly wish to worship their Maker, to glorify His works, there is no doubt that the spirit of idleness will not be with them, since the spirit of the Creator robes with strength and might, from which idleness is blown away as straw by the wind. However, if it turns out that they have unity with this spirit of idleness, there is no doubt that at that time their minds are not dedicated only to the Creator. If this is so then “Sit and do nothing” is certainly better.

I have much to say about this matter, but what can I do that time causes you to misunderstand my words, for you are not accustomed to my innovations in the Torah, which are said in utter simplicity. It requires a very high level to be able to lower one’s level so much and raise them. And yet, I cannot change my ways, as I see in it the will of the Creator.

Although you have heard from me many words of Torah said in simplicity, and I also troubled myself extensively to make you understand all my ways and all my wishes in the work of the Creator, I wish to say—regarding that profession—that with the Creator’s help, I added to my teachers in my generation and before me, and the Creator permitted me, and you are my witness.

And yet, our study of this matter had been short, approximately ... from the second day of the portion BeHaalotcha [When You Mount], Tav-Reish-Peh [June 1920] to the portion Shemot [Exodus], Tav-Reish-Peh [January 1920] (Tav-Reish-Peh-Aleph [December 1920]) since your situation during the week ... did not permit me to speak with you more of my innovations in the Torah. Also, I stopped entirely the way that I teach for reasons I keep to myself, and even prior to that, I let you know about it with some explanation.

But since the time was very short, you have not become accustomed to my ways, and my ways were not immersed in you at all. For this reason, you have inserted many changes of your own mind in my teaching ... for which you have lost much time. …

You said explicitly that you would help me with all your might and power to scrutinize the ways of my teaching and its expansion in the world, but you are sitting and waiting for the right time when you can partake with me in this matter. You promised it wholeheartedly, resolutely, and ceremoniously, without a shred of a doubt, that who knows if you are rewarded with the above-said.

Now, what can you say of all your promises to me ... and I know your tactic and ploy, which you have devised, to wash your whole body all at once in endless water.

I also know the answer that is readily available for you regarding my question—that you are still unfit to display knowledge and to ruin or build, much less bond with me in work, while you yourself have an insufficient grip on it.

And yet, it is the inclination in you, and you inherently contradict yourself. That is, you answer another question without humility, but to the contrary. Thus, how can you grip both ends of the rope?

... And I am telling you that there is no shame here whatsoever, no smallness, and no greatness, only the work of the devil that has succeeded in interfering with every good thing that appears in its ways. After all, why should you mind if I understand your smallness too much? Is it my praise that you crave? I rather know that your soul is purer than such litter.

Also, why should you mind if I understand the exact measure of your greatness as it is within your heart? Do you not fear my mocking you for your obstinacy?

And why this shame to speak before a friend like me with boasting words? And also, all our sages have traversed this road, disclosing their secrets either to a special teacher or to a special and true friend, whether high or low, just as they came in their hearts.

The ways of the path of truth are not impressed at all by the truth, be it bitter or sweet. And most important, each scrutiny is as though accepted at its time, for the mind must be “clean,” and God forbid that it should be biased due to one’s bitterness. And the heart, too, must be righteous in its place, justifying the Creator under any circumstances.

And as there is no measure to the Creator’s merit and Almightiness, there is no measure to the lowliness of a woman-born (and to his weakness), unless that creation, for all its lowliness, is willing to accept a word of truth without any bias, for its afflicted body. It is always as in the verse, “The clean and the righteous do not slay,” and so it marches on the rungs of sanctity and purity until ... “What is this work for you?”

I evidently see that you will fall in this pit, whether less or more. This is the final Satan, which I find in my fruitful work for my generation. With the Creator’s blessing, I have been found agreeable in the eyes of my Creator, to reveal to me the full lowliness of the generation and all sorts of easy and faithful corrections to bring each soul back to its root as quickly as possible.

But what can I do in the day of calling, for you will have to answer the wicked man’s question, “What is this work for you?” Although the answer is clarified in the Haggadah [Passover story], “Had he been there, he would not have been redeemed,” as there is no need for fools, worshippers of vanity, still, no one is chosen for His work unless his heart is whole with the Creator, to work the work of the burden devotedly, all day and all night, always, endlessly, only to bring a shred of contentment to one’s Maker. Thus, why should this wicked one mingle and deliberate with such lovers of the Creator?

And yet, my brother, this is not an intellectual question. It is clear and it is true, and no reflection or doubt is left in the matter. But precisely because of it, it is a question to which there is no answer, for it is the question of a murky and turbid matter, and it is only a demand on the part of the material body to return to the idols of his father, in whose work he shares, or even truer—he is the worker, and all the pleasure is his. And since the asker is but a mindless matter and body, the power of the mind is weak in giving it any answers, for it has no ears and it is “like the deaf asp that stops its ear.”

I know the great advantage with which the Creator has granted me over my contemporaries, for I have searched a long, long time why I have been chosen by God’s will. And after all the lowliness emitted from that son of a wicked one, which is the Klipa [shell] that rules in my time, and after I have witnessed its true measure, I realize the Creator’s kindness with me, to distract my heart today and always from hearing the above-mentioned question of the wicked.

I find myself committed and obligated, as today and as always, to be as an ox to the burden and as a donkey to the load, all day and all night. I will not rest from searching some place where I can bring some contentment to my Maker. Even in this day that I am in, I am happy to work under a great burden even seventy years, without any knowledge of its success (even my whole life), except that it is certainly the way that I have been commanded to walk in all His ways and to adhere to Him, which I have heard initially.

At the same time, I cannot excuse myself at all by any notion or contemplation from doing any work for His sake because of my lowliness. I crave and think all day about the sublimity of the work of God, in such sublimity that I cannot even write about it.

It is true that as I discussed these matters with my contemporaries, I saw that they have a sort of code of law in which they delve to find their measure of the work of God for all their needs. But I have never seen that code of law, that it allots conditions and amount to the Creator’s wish from His creations, which He has created, concerning the rungs of Dvekut [adhesion] with Him.

By and large, I have received face to face that small and great are equal before Him, and all creations are ready for the instilling of His Shechina in their hearts, and the measure of instilling depends on the Creator’s will, and not on him, at all. I therefore wonder—it is a grave disgrace for a woman-born, whoever he may be, to place a limit, or a seeming limit, on the quality of the Creator’s will.

These words of mine are utterly simple, yet I have yet to see in my generation anyone who is—in his own eyes—such a simple man as to understand the value of my words as they are, for they cannot lower their bodies so.

And once I have come to this, I will reveal to you all their secrets in the chambers of their figures. If you understand ... that it all came to them because of the question of a wicked man, “What is this work for you?” for they always need blindness toward that wicked man.

... But they are people, and why did they not nonetheless turn their work to that profession? What does the owner of the vineyard receive from his vineyard? And still, they worshipped their Creator intellectually, whether He would pour upon them spirit from on high to see fruits in their work, or not. But they would not be excluded from among the worshippers of the Creator, nonetheless.

When they are compared to beasts, carrying the material emotions, such as worshipping the Creator with their will without wanting to understand that they will lose all the substance along with anything they can acquire, their memory shall be severed from the earth forever.

And yet, my brother, I have spoken to you extensively regarding these matters face to face when we were together, and it is impossible to elaborate on them so in writing. Yet, I am certain that if you properly scrutinize these words that I have written in this letter, you are certain to find many matters with which you will be displeased, and which I wrote you deliberately, as I believe that perhaps you will understand henceforth.

Do let me know every detail and every root where you do not completely agree with me, for my heart is whole with yours, and you ... and the Creator is my witness that if I could feed you heaven’s milk above, I would spare not labor or exertion.

Yehuda Leib

Question (Petah Tikva Center): (26:15) It’s not clear who he is writing this to because it’s like a very complex relationship.  Some of the letters he talks to him in a very warm way, and some of it in a very aggressive way. I wanted to ask, first of all, if it even matters who he is writing it to?

M. Laitman: You won’t know to who he is writing to because it is not your business. It is clear it is a student that is close to him, and he is writing to him. 

Student: It was a little hard for me to follow what was being said.

M. Laitman: I understand, it is impossible to get it all at once, you need to read it several times, maybe chop it up into smaller pieces, and scrutinize it.

Student: For the sake of it, in the first part I managed to understand that he is talking about why being lazy and idle is a good thing and sit and don't do is preferred. But I wanted to read from the second and third part, there. He said there that if there is something that is important for us to take from the letter? 

M. Laitman: For now, no. The letter is written about levels that are still ahead of us.

Question (Petah Tikva Center): (27:45) He writes that with the degree of desire to refine the glory of the Creator, if he does that, he won't be idle anymore, he won't be lazy. How do we operate to refine the ways of the Creator?

M. Laitman: How, in the relationship between us, in the relationship between us. 

Question (Petah Tikva Center): (28:24) In the letter, he writes two different sides, the adhesion with the Creator, and the work against the wicked, against the evil inclination. How can a person protect or keep this adhesion, constantly? And not fall to the evil inclination? The evil inclination is always there, it's kind of always kind of coursing, raping a person. 

M. Laitman: Without the evil inclination, the person won't be able to maintain a straight line.

Student: What should a person do when the evil inclination appears to him in all of its extents?  

M. Laitman: Yes, in spite of that, try to work to maintain himself as much as possible.

Student: It's clear, we have a Ten that sustains and gives, and a great Rav that guides us. But there's always, when the evil inclination rises, there's a point where you feel so lowly when you discover it. You see to what extent you're, how small you are, how nothing you are. And on the other hand, you have, there's the Creator who's so great and exalted and?

M. Laitman: So, what?

Student: So, what is the feeling supposed to be, are you supposed to?

M. Laitman: The feeling has to be, after everything you're saying, the feeling that I'm the smallest and the Creator is infinitely great. The feeling has to be that I was created in order to serve Him. And what it can clothe, what actions, what prayers, what? That's how a person should search and try to be in it.

Student: I'll ask another question with your permission. In these states where you discover the evil inclination, what does it mean to be adhered to the Creator? 

M. Laitman: In states? 

Student: When you reveal the evil inclination stands before you, what is it to be adhered to the Creator in those states? 

M. Laitman: When you understand that in order to be adhered to the Creator, you have to rise above your evil inclination. 

Student: That's clear, but what, just remember that there's a Creator, that He's bringing me this inclination? What's my relationship here between the evil inclination and the Creator? How do I settle down this line, here, how do I establish it? 

M. Laitman: By trying to rise above the disturbances of your inclination and coming closer to the Creator in order to bestow the adhesion with friends, to everything possible.

Student: To rise above the evil inclination means that I, that it won't bother me in the work? I can't understand what it is to rise above it. 

M. Laitman: No, its disturbance is actually the conditions for our work.

Student: It actually helps me remember the Creator, altogether. 

M. Laitman: Yes, yes.

Student: So, if I discover the evil inclination in a certain way, and then there's the feeling that it's the Creator altogether, then that's kind of like the ending of it? 

M. Laitman: No, even when you don't think it's the Creator, the conditions, certainly. But it's not like the evil inclination, it was given to you so you would always constantly be above it.

Student: That's exactly my first question: What is to be above the evil inclination?

M. Laitman: You see it, meaning you feel it, and despite that, the fact that you're seeing it, you disagree with it, you don't want to be adhered to it.

Question (Petah Tikva Center): (33:07) It's felt in the whole letter of Baal HaSulam how he really is willing to do everything for the Creator, everything, there's no question here whatsoever. And what I want to ask, he says, “my way is the way of truth, and there's no issue here, whether bitter or sweet, and as long as it's in every time, the mind needs to be pure, and this can be lost if his judgment is according to his bitterness. He justifies the fear nevertheless, no matter which, however it's depicted”. And my question is, what is for the mind to be clean? 

M. Laitman: When he tries not to be in contact with the evil inclination in any way, shape, or form. 

Student: Yes, but what's the scrutiny of the friends when we really see that the evil inclination just becomes even stronger each time and gives it to us even more and more. 

M. Laitman: In order for us to rise above it more and more.

Student: So, there is nevertheless some kind of point of contact with the evil inclination. And you see that if we have contact with it, without that contact you can't demand corrections from the Creator. Baal HaSulam also talks about this here in the letter where he says that specifically because we are the desire to receive and we from that point can discover ourselves. 

M. Laitman: Yes.

Student: So, how do we nevertheless make this effort to be in a clean mind because he created the evil inclination, specifically, for us to demand these corrections and feel the corruption. So, what is after all, where's that point of coming with a clean mind, a pure mind?

M. Laitman: All the time you're trying for it to be so. 

Student: We need to come aware that I am the evil inclination and the Creator’s bringing all this to me so that I will turn to Him, and correct myself. And demand this direction from Him all the time. 

M. Laitman: Yes. 

Question (Petah Tikva Center): (35:39) He writes here, “I've been likable by the Creator despite the loneliness of the generation and all these corrections to bring each soul back to its root as fast as possible”. What is the lowliness of the generation he's talking about? 

M. Laitman: They're in loneliness, they have no power, they don't know, they don't understand what the Creator demands of him.

Student: It's also talking about many times, they don't understand the method of Baal HaSulam, altogether. No one understands it. 

M. Laitman: Yes. 

Student: Why? 

M. Laitman: I don't know.

Student: He says that they can't lower their body to the end and then.

M. Laitman: All the way, it's according to the conditions that are revealed.

Student: Question is what did Baal HaSulam open or disclose? What did Baal HaSulam disclose that is so difficult for us to grasp? And is that specifically the path to correction and to redemption?

M. Laitman: What's special about Baal HaSulam is that he ties everything back to man's ego or his evil inclination. And that's it, that's how a person needs to go, always against.

Question (Petah Tikva Center): (37:52) He's talking about a certain soul devotion here, that's incomprehensible. He says, “I found that to be as an ox to the burden and a donkey to the load all day and all night in a place that will bring contentment to my Maker”. He's also angry at his contemporaries but they found some measure of work of the Creator somewhere in the law book. He says they're all ready and the degree of inspiration is on him, but not on Him, whatsoever. So, he's angry that they're not putting their work in the work of the Creator. What does that mean they have to give everything? How can you come to such soul devotion?

M. Laitman: Also, with the help of the Creator; what a person needs to reach, there are no conditions in his body, in his soul, it doesn't matter how. The only connection with the Creator that he can develop more and more, then ask.

Student: How can you create, maybe another question, how can you create the conditions in the Ten that lead us to such a state where there's no rest, there's no concessions, devotion all the way?

Rav: First of all, for that, we have conditions in the Ten where we can be connected to the Creator around the clock, in our prayer. He even writes about it and that’s it, that’s how we can calm our efforts, we can convince the Creator to help us be adhered to Him, around the clock. 

Student: There's always a certain kind of daily schedule, and then something new.

M. Laitman: And Ramchal wrote about it as well, that we need to work according to the order in the group. Or this, and this, and this, always work interchangeably, by taking each other's place, by taking shifts, and that's how they work in the work of the Creator, and that was the work also in the Temple. 

Student: I'm talking about us we, also have an amazing daily schedule in the Ten of meetings, and lessons, and we don't let each other forget. But here, he's kind of like, I don't know if he's disparaging, or kind of discrediting. But he says, my contemporaries, who did a certain measure according to the law book, and that's not enough.

M. Laitman: That's enough, two or three hours a day to study, another hour to pray, that's it. 

Student: How do we create such an atmosphere, it's not enough just the framework because the framework is not enough. What he's talking about here, this soul devotion.

M. Laitman: Until you feel that you're working in soul devotion, meaning above human power. Each and every one according to his own measure.

Question (Petah Tikva Center): (42:20) Over the years, not a lot, but throughout the years, you raised the importance of the prayer of Ramchal. My question is are we already ready, as Bnei Baruch to divide with that prayer, to take part with that prayer, so that that talking to the Creator, at least in our group, will not stop? Because, like you said, the Tens, so if we work, then here it's three hours, here five hours, the question is are we ready for that continuity?

M. Laitman: I don't think so, I don't think so. We select this inner impulse to be in prayer, in our prayer between us and with the Creator all 24 hours of the day, no? Well, we'll wait a bit more, we see that we're coming closer to something more practical. 

Question (Petah Tikva Center): (43:42) Friends here touched the evil inclination, and he writes that because of the wicked person's question, what is this work of yours? And this question meets a person almost in every situation, before every beginning of an action. When he comes to do something for the benefit of the friends or for the benefit of the Ten, every action, that question is being asked. What do we answer it, when it rises, when it comes up?

M. Laitman: I don't know, according to what you need to do. The question is about the intention. The intention of the action you are about to carry out.

Student: The question is asked, why I even need this intention? Is that the question that he's asking, the wicked? 

M. Laitman: What is this work that you're doing? Why are you doing it? Who are you doing it for? And so on and so forth.

Student: Now when you suddenly said that, it sounds like a very good question for scrutiny of really what my intention is. 

M. Laitman: Of course, it's good; this is the question we have to answer.

Student: To answer it alone or what?

M. Laitman: Look for it, look for it. 

Question (PT 27): (45:38) Baal HaSulam writes, here, “these words of mine are very simple, and yet I have not seen in my generation that it would be for such a simple person that would be able to understand the value of my words as I have mentioned. And because they cannot lower their body to such an extent”. He writes that the Torah is simple, and yet no one knows how to understand its value because they cannot lower their bodies to that extent. How do we correct this flaw of being able to lower one's body?

M. Laitman: We continue, and we pray, that's it. 

Question (Women PT 33): (46:31) There’s always the discernment that he gives here from Baal HaSulam between the state of do all that you can, and sit and don't do is better. How do we check what's and when to do what?

M. Laitman: According to one's inner feeling. These are questions that you can't clearly interpret, clarify.

Question (Women French): (47:13)  Each time we open a letter, many times Baal HaSulam addresses and says, “may his candle shine”. What does it mean that his candle shall be lit?

M. Laitman: As it's written, a man is a candle of the Creator, and this candle needs to be permanently lit.

Question (Petah Tikva Center): (47:53) It's written in the third paragraph, “this is nonetheless scrutinized that there is no other work but His work and all the other works besides that even the souls if it is concerns only oneself, it would be better if they did not come into the world”. What is this talking about? About the work for his soul, even for the souls but not for himself?

M. Laitman: Read it and ask to understand; that's what I can advise you.

Question (Petah Tikva Center): (48:35) You said that Baal HaSulam, his way is greatly against the evil inclination. And he also proves each time, he puts the boundaries that you have to look at and how you can adapt yourself to the conditions that he writes. That's also how he writes, here. I can really identify with this work but I also discover that this being meticulous, it's also written to be meticulous like HaShemai, a person who works against. Then it seems like he's not working with love, and it doesn't expand his heart, the hard work against it makes him harder or tougher. And we, on the other hand, are demanded, which is another part of Baal HaSulam, we're demanded to reach a love of friends, and work in that, and being meticulous on one hand, against. If he correlates it with the work of working with his friends and wanting to be with them, then he also reflects it on them as well. It's hard to be in love and broad-heartedness and the harsh, stringent, toughness that we have to be at the same time. And I discovered this in Baal HaSulam where on one hand it's very meticulous, very truth, and on the other hand, demands work, specifically in another direction. How to work correctly with those two things in the Ten?

M. Laitman: I think that if a person understands what is the final point, assuming you move in the right direction, in the right trajectory. Then he doesn't have that much difficulty. Of course, there are difficulties but it's not that difficult for him to arrange before him this path, this trail.

Student: I'll tell a practical example, we'll see if we can look at it: Let's say a person sees a certain thing that's happening that he wouldn't agree if it was up to him to interact that way in the Ten. And he understands that out of love he needs to let it happen, and he lets things take place, and you're not allowed to block or limit friends in the Ten. On the other hand, he feels like he's conceding to the truth that he thinks needs to be, that if he were working with himself only, he would not concede. He feels like he's conceding, I see many friends when they go through that stage, they're very frustrated, they don't know where it's taking them, it's like they lose their way of themselves, and they're not certain that it's even permitted to make such concessions. And then this dilemma, I mean this point, is not clear of how to operate, to concede, not concede, and how to combine these things in our work?

M. Laitman: I think the rest of the path will help clarify it and scrutinize it.

Question (Petah Tikva Center): (52:28) He writes here, “usually I would receive mouth to mouth that small and great are equal before the Creator, and all the creations are ready for the inspiration of His in their heart, and the will of the Creator, and not on him whatsoever. And it's a great disparity if someone gives some kind of measure if it goes with what the Creator desires”. What does that mean? 

M. Laitman: It's not clear? Read it again.

Student: “I usually received face to face that small and great are equal before Him, and all creations are ready for the instilling of His Shechina in their hearts, and the measure of instilling depends on the Creator's will and not on him at all. I therefore wonder it is a great disgrace for a woman born, whoever he may be, to place a limit or a seeming limit on the quality of the Creator's will.”

M. Laitman: A person should not think that in his exertion, with his exertion, his efforts, everything depends on it. Success depends on it, meaning connection to the Creator. 

Student: We always say that the light is in absolute rest, and we just need to develop the deficiency.

M. Laitman: Yes.

Student: And here he says that it doesn't depend on us whatsoever, so how do we settle these contradictions?

M. Laitman: I don't know. For now, we can't, both are godly words. Equal, equally right.

Question (Petah Tikva Center): (54:42) I want to relate to what the friend asked, whether a person feels a certain truth in the Ten, and it could be opposite that which the friend is. So, I feel that what's important is the connection with the friends, to go with them even if I am certain that they're wrong, it's best to be wrong together with the friends and not to go with my opinion. Because the connection between us is what's important, it's the connection with the Creator, and there's nothing more important or more great. 

M. Laitman: Okay, that's your opinion. 

Question (Petah Tikva Center): (55:25) Baal HaSulam writes in the letter, “the matter is pleasant to me to work even 70 years together, without knowing its success, as I was commanded to go in all of His ways and to adhere to Him, as I heard, initially”. There's a feeling like that's the state we need to reach where we simply agree to work.

M. Laitman: We don't have to reach anything where we determine in advance, ahead of time, who are we. Rather, each day, like a donkey to the load, and an ox to the burden.

Student: Without expecting success or understanding? 

M. Laitman: Without it a person can't do it but it's not that we determine how things need to be. 

Question (Petah Tikva Center): (56:26) Many times, we heard that it's better to be wrong with the Ten with the group than to be right alone. 

M. Laitman: Yes.

Student: On the other hand, there's the matter of the way to the Creator, it's a very thin line. How should a friend live with that conflict and being in the feeling that I want to be right with my Ten because that's how I learn, otherwise I'm erring. On the other hand, to know that this mistake is not bringing me to a place that's, maybe that place is incorrect, it's maybe a mistake, that the whole Ten is going, falling from the thin line.

M. Laitman: That's how it is, I don't know what to, how to reply.

Reader: (57:45) We have another excerpt from Rabash, an article from Rabash.

M. Laitman: Article? 

Student: Yes, an article from The Handwritten Collection. So, we'll move to the next part of the lesson, but before that we'll sing a song. 

Song: (58:06)