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

Daily Lesson (Morning), May 24, 2024.

Part 1: Rabash. Letter No. 4.

Reader: (00:02) Hello, we'll be reading the writings of Rabash, his letters, starting with Letter number 4. You can find all of our texts on kabbalahmedia.info, and also through the Arvut system. Anyone asking a question, here, is requested to stand up, hold the microphone close to his mouth and speak loudly and clearly. The writings of Rabash, Letters: Letter number 4.

Reading Article: (00:41) Rabash. Letter No. 4.

February 10, 1955

To my friend … Hello and all the best,

You surprise me … for it has been a while since I have received any news from you regarding your health and strength.

It must be that you are lacking confidence and strength, and in my view it is because of the external thoughts and views that you absorb through the attached channels found when coming to an environment that disagrees with our spirit and way. And where alien thoughts were in “the Nukva of the great deep” for you, meaning that the thoughts had no power or control for you have already canceled them and cast them under your feet, for you can already trample them and walk over them, meaning there are still alien thoughts in your bodies, but they are no longer in control.

This is the meaning of the Shabbat (Sabbath)— although the Klipot are present in the world and the correction has not been completed, when “darkness shines as light,” but the place of the alien thoughts is in the Nukva of the great deep. That is, they have no grip over man at all. However, when departing from the authority of one to the authority of many, meaning when taking out the thoughts and works into the authority of many, for the many to look at them, and if we also insert the thoughts of the people of the authority of many into your authority of one, this is already called “desecration of Shabbat.” This means that we give room for the awakening of those Klipot whose power has already ceased—who were already in the Nukva of the great deep—to come up into your thoughts.

At that time, you do not think that these alien thoughts are wittiness and erudition of people from the outside, that it is on offshoot of your mischief, and that now you are attached to the truth, meaning possess the true scrutiny, and now the conclusions you are drawing are through true and one hundred percent clean contemplation of the alien thoughts. And also, that until now, everything you did was only due to your insufficient scrutiny that one who wishes to walk on the path of truth should do.

And henceforth you need to walk on the path that is customary to people who are carried out by the currents of the world, and the results are quite predictable. And although I do not tend to speak, much less write, about these matters, I will change my way, although I know that it will be utterly useless, but only for the purpose of, “I saved my soul.”

We had a party on the trees’ New Year’s Eve—on the month of Shevat, when the world is sentenced for the whip or for mercy. The month of Shevat is the fifth of the winter months. Through the curses and swears that we hear about the Torah and Mitzvot (commandments) when we arrive at the fifth discernment, which is the Sefira, Hod, we should correct and be sentenced favorably so that the pain will turn into splendor. At that time the whip becomes mercy, extending all five Behinot from Hesed to Hod, as it is written, “For I said, ‘Let a world of mercy be built.’” For the light of Hassadim is called “above reason,” and only there is the blessing.

For this reason, on the 15 of Shevat we bless on the fruits, as Baal HaSulam said, that the whole difference between Kedusha (holiness) and Klipa is in the fruits: the work yields fruits, but “another god is infertile and does not bear fruit.” Also, being rewarded with fruits is only through the quality of Hesed, and then one is rewarded with a fruit-bearing tree. “For man is the tree of the field,” namely that only through the way that we received from Baal HaSulam are we rewarded with fruits called being “fruitful and multiplying.” Through the fruits we are always in a state of youthfulness, meaning as a youthful boy, as in, “Delight, young man, in your childhood.”

This is the meaning of “Those whose hope is in the Lord will gain new strength,” for only this is called “help from above.” That is, when one comes into a state where there are arguments for both directions, one cannot sort out the truth. At that time one needs only help from above. This is called “Those whose hope is in the Lord,” for he needs heaven’s mercy.

May the Creator grant us with His salvation in corporeality and spirituality,

Your friend,

Baruch Shalom HaLevi Ashlag

M. Laitman: (08:22) If there are questions, go ahead.

Question (Petah Tikva Center): (08:38) He says here that all the actions taken were because you didn't scrutinize properly with all the proper scrutiny which is worthy of a person who wants to walk the path of truth. 

M. Laitman: Yes. 

Student: What is that concept, the seven scrutinies and examinations? 

M. Laitman: If we take the path of truth which means we always care about love and connection between us and connecting to the Creator. Then we begin to see where we didn't complete the work and what we already concluded. Therefore, this is what he calls, the inspecting the Mitzvot. 

Student: He says that, as a continuation of the paragraph, where he says you fell into an environment that gives you alien foreign thoughts. And all that happened because you didn't conduct the seven scrutinies. What is the scrutiny we have to do regarding safekeeping against alien thoughts? 

M. Laitman: This is by connection between us, as much as the connection between us occupies all of the connections between us. That anything there, everything there is between us, we only focus on one thing that this will become a place that is corrected for the Shechina. 

Student: That protects us, so there's no other influences. 

M. Laitman: And that guards us, yes. 

Question (Petah Tikva Center): (10:53) He says here that, the light of Hassadim above reason that only there the blessing dwells. It's bewildering, what do we do now here as we study? 

M. Laitman: You are trying during the study to think about the correction so the light of Hassadim will dwell among us and we will find blessing in it.

Student: How can we receive the light of Hassadim quickly, as we study here in the morning? How to suddenly attract that light of Hassadim, receive it? What happens when there's no light of Hassadim, what light is there? 

M. Laitman: We try to be connected in one bundle and to allow the upper light to dwell in us, and to correct our connection in such a way that we will be matching to the quality of the Creator, first and close to us. 

Student: When do you think that we start receiving the light of Hassadim after so many years? Are there those who have attained the light of Hassadim? Or have we not attained that yet? 

M. Laitman: We're already in it, but we don't yet feel it. According to our qualities, we still don't identify with it, we don't exist in equivalence of form with it. 

Student: When in your opinion does this start to take place? Or when will it truly happen, what do we need to change in how we study, maybe? 

M. Laitman: That each one will demand himself to personally reach the light of Hassadim.

Student: What is the essence of the action by which you can attain the light of Hassadim, what should we focus on? You used to call it the raspberry sphere, what point should we touch upon in order to start feeling that light of Hassadim? 

M. Laitman: The point of connection between us and concern of each one for everyone else. 

Student: Then you can attain it? 

M. Laitman: Yes.

Question (Petah Tikva Center): (13:38) I wanted to ask about what he says here, in the beginning of the letter. About how we receive alien thoughts and understandings from being in an environment that's not the right one, not your environment. 

M. Laitman: Yes.

Student: How do you manage not to go under those alien thoughts when you're not in your right environment? 

M. Laitman: It is said, to go and make a living off each other, meaning that specifically in connecting to people, to various people, we can receive something we can call sustenance or a living. What can we do here, well, to be cautious from receiving some foreign influence, and that's the whole thing. That if we did not connect between us, we would never change our state. So we have no choice but to be in connection between us. And then be cautious about what kind of connection we have and with whom. So, here, the Creator already sets up all kinds of environmental reasons for us, conditions that we need to consider, to take into account, and to sort out and see what are we drawn towards, and how do we ultimately build our Kli for the reception of the upper light. 

Student: He writes that the external thoughts and understandings go through the conduits of adhesion. What are those conduits of adhesion where I am, now, in an external environment? Am I already in adhesion with them? 

M. Laitman: No. 

Student: How does it go through? 

M. Laitman: They are transmitted, or they pass through, if you don't make sure you're in the right environment. Then whoever wants to, from there, connects to you and you become a target for the flow of all kinds of foreign thoughts and ideas.

Student: What does he mean when he writes that the alien thoughts pass through the conduits of adhesion when you're in an environment that is not the right one? 

M. Laitman: Yes. 

Student: What's the connection between those conduits of adhesion and the environment? 

M. Laitman: If you are in an emotional connection with them, somewhat, where you're not completely indifferent to them and cautious from them. Then you can absorb influences from them and that's a problem. 

Student: The ability of the external environment to influence a person, is it if he responds to them emotionally, is that the conduits of adhesion? 

M. Laitman: Yes.

Student: How do you reach a state, as he writes there, that these thoughts no longer affect you, that they're under your feet, they no longer affect you? How do you reach such a state? 

M. Laitman: This is a matter of man's inner work that he wants to get away from and not incorporate with the kind of thoughts that he determines are foreign thoughts, that's it. 

Question (Petah Tikva Center): (18:26) Also to continue a similar point: He writes, when coming from the authority of the one, the singular, to the authority of the many, meaning their thoughts are brought out to the authority of the many so the many can look at them. And also if you take the thoughts of the many into your thoughts of the one, the authority of the one, that's called desecrating the Shabbat. What does it mean to come out of the singular authority into the authority of the many? 

M. Laitman: That is something a person must make sure that he doesn't interfere with, intermingle with external opinions. That he, himself, directs himself to his Father in Heaven and he does not emotionally connect with anyone outside of him except for those who are also on towards the same goal. 

Student: Exiting the authority of the one into the authority of the many. Does that mean emotional integration with the people? 

M. Laitman: Yes. 

Student: When we come into contact with a person who is not from our group, or even new students, or even during dissemination? 

M. Laitman: So you need to be cautious not to be connected to their internality, their heart.

Student: How does a person prevent himself from emotionally including himself with a person who is not part of the same situation? How do you accept his opinion and communicate with him? 

M. Laitman: The safest thing is if a person constantly thinks about the purpose of creation, aims himself towards that and tries to not leave the connection with the Creator, whatever sort of connection he has and that's how he guards. 

Student: If a person has already incorporated like that in some way? 

M. Laitman: Then he has to work on it, to disconnect, so there's no emotional connection between them. And then he can be certain, somehow, that the Creator will help and that he won't incorporate with foreign thoughts and desires. 

Student: What's the danger in this incorporation? 

M. Laitman: That a person is carried away from an external connection that he has with the friends, and from that he comes to the inner connection.

Student: What kind of foreign, alien thoughts should he be watchful of? 

M. Laitman: Not to connect through the heart in an internal way, emotional way, with those who accompany him, except those he knows for sure are aimed at the purpose of creation. 

Question (Women Africa and Women Moscow 5): (22:27) What does it mean in our work that the Creator grants us his salvation in corporeality and spirituality? 

M. Laitman: All of the actions that we do, even though we do them in mind and emotion and whatever we can. All the actions need to connect and we have to see, as a result of them, to see the connection, the correct connection. And to guard it in all the rest of the states, we don't want to accept. 

Student: This applies both towards how we relate to corporeality and spirituality? 

M. Laitman: Yes.

Question (Women Turkiye 5): (23:47) Can a bad environment be created in the Ten if the friends make mistakes, errors? 

M. Laitman: It depends on what state they're in. If they make a mistake in the work but typically they had good habits of making the connection happen, sustaining the connection, and one shall help his friend, then they won't be so mistaken that they'll veer off the path but they'll just deviate to some extent. And then they'll discover that they have deviated, and then they'll come back to the proper state, and so on. There's always some exit and return, and exit and another return, ups and downs. 

Question (Internet): (25:00) If a friend feels that the Ten is doing something wrong, is this a bad environment or do you need to change your attitude?

M. Laitman: What, if the whole Ten? 

Student: Yes, regarding the whole Ten, if she sees that the friend is doing negative things, is a negative environment, should she change how she sees it, how she relates to it? 

M. Laitman: She should check herself, is she mistaken or not? Who is the justice and aim herself accordingly. 

Question (Women USA 12): (25:38) How can I make my thoughts influence, affect the alien environment, and awaken their thoughts towards the Creator? 

M. Laitman: As usual, by awakening some problem and trying to bestow to the friends or influence the friends. And they, together with me, are in an examination of the connection, the goal, the means. Then it turns out that it's possible that, indeed, we're not on the right track, that's a matter of the test. 

Question (Women Petah Tikva 23): (26:44) What to do when a friend brings an external environment into the Ten? 

M. Laitman: We don't accept her or the external environment, very simple. 

Question (Petah Tikva Center): (27:16) Regarding working with alien thoughts as Rabash wrote, if a person ascribes it to the authority of the singular, then these foreign thoughts are under control, and if he attributes it to the singular authority, and still the external thoughts are in control, what is the person missing? 

M. Laitman: How could he be in the singular authority and with foreign thoughts? 

Student: His thoughts fall, if he still ascribes it to the singular authority but he falls in his thoughts.

M. Laitman: What does it mean to relate it, then, just to say that it's related? 

Student: What does it mean, other than just holding, There Is None Else Besides Him in his thoughts. 

M. Laitman: In thought is not sufficient, he has to be drawn to it. He wants to reveal it, he wants it to be revealed in his entire reality. 

Student: You should feel it also, not just hold it in thought, right? 

M. Laitman: Of course.

Student: The mind and heart are supposed to work together. Now, if he attributed it to the singular authority, can you say he made a correction? Is that an act of correction? 

M. Laitman: If he examines it and sees that it is indeed so, then it's a correction. 

Student: Can you call this faith above reason, also? If, for example, the foreign thoughts in the current situation became reason, and the moment he ascribes it to the singular authority, he rises above that state, can you call that above reason? 

M. Laitman: Let's say you can.

Question (Petah Tikva Center): (29:08) First of all, you warned about a person being swept up from the inner connection towards an external connection. Rather the opposite, with friends who aren't connected to the purpose of creation. I want to ask about family, they're not aimed towards the goal of creation.

M. Laitman: You don't have to turn them around and teach them and orient them towards spirituality in order to bestow above reason. 

Student: Oh yes, no, of course not, I don't mean to start teaching them and bringing them in. I still want to remain in a heartfelt, good, positive connection with them, warm connection. On the other hand, they're not aiming for the purpose of creation, so is there no danger there of falling? 

M. Laitman: No, it's like with little kids, with babies you love. You love them, you're willing to do anything for them. But it doesn't belong to your spirituality. 

Student: Rabash writes here about the seven examinations and he writes that even though it's not my way to speak or write about such things, since I know it will be useless. But I write because I know for the purpose of saving my own soul. When he writes something like that, to save my own soul, it's very different to what we've learned so far. That it's either everyone or nobody, that there's the law of Arvut. What does it mean, that I save my soul? 

M. Laitman: That he exists in all of his spirit forces in order to bestow. 

Question (Petah Tikva Center): (31:09) Towards the end of the letter, he writes that those who are close to the Creator will have their forces replenished. Now, throughout the day we go through all sorts of states and scrutinies. How can I keep that state of those who are close to the Creator and always choose the truth? 

M. Laitman: You have to be in keeping, in guarding it. 

Student: How? 

M. Laitman: To examine yourself, what about your thoughts, your desires? And how you always manage to correct them, arrange them so they are aimed at the purpose of creation.

Student: That's inner work, or does that relate to the Ten? 

M. Laitman: It's connected to the Ten and its inner work. 

Question (Petah Tikva Center): (32:19) What does it mean to spread the abundance, to draw the abundance for the whole collective, or multitude? 

M. Laitman: That depends on man's role but in the Ten each one must yearn for that. Reach a state where he, in his quality, connects the environment, and according to how much he feels that he connected them, he works with this connection to receive in it, in order to bestow. 

Student: Is it correct to say that this is spiritual sustenance? 

M. Laitman: Yes, yes. 

Student: Now, when we do dissemination, all those external thoughts, they have all these external thoughts. Is it important to always just give to them and never receive from them? I come with the approach of only giving and never receiving, is that or is that not true? 

M. Laitman: I think we mustn't receive anything from foreign thoughts, and also not give them anything. And only make sure that they are, well, how to say it, will die without wisdom, as it says, that's it. 

Question (Latin 1): (34:16) What is the connection between concern for the friends and divinity? What's the connection between concern for the friends and divinity, and Shechina.

M. Laitman: Friends are part of the Shechina, the main part of the Shechina. That through them, through the connection with them, I connect with the Shechina, and try to give to it, present to it, corrected vessels, that's it.

Question (Tel Aviv 1): (35:14) After he describes here how a person has gained control over his inner Klipot, he knows how to be watchful so that the external Klipot don't enter in and awaken the inner Klipot. He writes a sentence here after doing the scrutiny, knowing he's on the path of truth. There's a seemingly contradictory point here. He says, from this point on, we need to walk on the path of the people who are swept up by the currents of the world and the results are well known. So what does he mean by that? 

M. Laitman: I think that he means not to mingle with such people who are carried by the currents of the world. That's all. 

Question (Petah Tikva Center): (36:20) What's the problem with loving external people outside of the Ten? 

M. Laitman: Because accordingly, you follow them to the extent you love them. You accept their views, their desires. 

Student: I can love only what's good about him, right? I see that there's a good person, he helps people. I like that quality of his. 

M. Laitman: Yes, so what? 

Student: What's the problem with that? 

M. Laitman: The problem is that he's external. He's not on your track, on your path. So then, when you love him, whether you want it or not, you respect the things that matter to him. And he's on another track, another path, has a different goal in life. 

Student: Even if I see that he's bestowing upon people, helping them in all sorts of ways?

M. Laitman: That's already, you know, you can always talk and say whatever you want. 

Student: So I should be careful about loving people outside of the Ten, external people? 

M. Laitman: Yes. 

Question (Petah Tikva Center): (37:48) Regarding these foreign thoughts, we have many thoughts. How do you define a foreign thought? Where's the line between a normal thought and a foreign thought? 

M. Laitman: A foreign thought is a thought that doesn't lead me to the love of the Creator. 

Student: Now, if I ascribe power to something external, not the Creator, is that also regarded as a foreign thought? 

M. Laitman: Typically, yes.

M. Laitman: I heard you say, we incorporate with people to receive things that we do not have. That's what I understand. But I remember you once told a story about Rabash, where you took him to do yoga. But you didn't, both of you, you didn't want to hear all their philosophies, but just learn the exercises. So you went into an environment, but you knew how to be watchful. How do you do a thing like that? How do you go into an environment, take only certain things and not be affected by other things? 

M. Laitman: Well, with yoga it's very conspicuous, because there's a part of it that has to do with the thought, and a part that has to do with the actions. So physical actions, yes, that's truly good to do. But without any relationship between that and some higher forces, forces of nature that we activate and so forth. So that was what we did with Rabash. 

Student: So, what's your recommendation? When you go into a foreign environment, the thoughts penetrate, because you can choose an environment, but after you go into an environment, it's very difficult for you to influence what exactly penetrates into you and what doesn't. So, what can you do? 

M. Laitman: Rabash all his life used to work in different works, in different places, and he would be very cautious of connecting to the people who were there. He would talk about it quite a bit. 

Student: Now, let's say that I want to watch my health, I engage in sports, so if I engage with the people who do that, I'll also get their thoughts. Where should I, sports is just an example, but where should I be cautious? 

M. Laitman: That you belong to a connection with them only with respect to external exercises, and not more than that. 

Student: Let's say that we identify, let's say you manage to identify a foreign thought, how do you fight against it? Disconnect from that environment, is that the best? 

M. Laitman: That's already work. 

Student: And foreign thought, is it something, usually do you work against it directly, or is it better to work indirectly against it, to strengthen something else? For example, to strengthen our environment? 

M. Laitman: That's clear, that strengthening in our society helps disconnect from external societies. 

Question (Petah Tikva Center): (41:56) I would like to scrutinize the matter of emotional disconnection from the external environment, because we live in such a time where it's not really a possibility. Today, there are many social networks, even if you're not on there, it washes over you, it envelops you, never mind the state we are in, right now in the country and so on, we are always tied to it, you can never fully disconnect, detach yourself, it's not the same as it was 100 years ago. Now the question is, assuming that you cannot emotionally detach from what's happening around you, but you're also in the society and you do what's required in the society, so first of all, what to do? Do you even need to disconnect? And one more thing, I find myself always in a situation where the external situation, the external state brings me into an emotional state where I feel that I need the society and the Creator more.

M. Laitman: Yes. 

Student: Is that right? Is it not right? How to work with that? 

M. Laitman: A person needs to emerge from all of his emotional connection with various external societies, and only connect himself internally to the environment and the Creator. 

Student: I hear this, but I cannot do it. Now, I'll say more, I don't think it's even a possibility in the generation we are in right now to fully disconnect from what's happening outside. For example, I turn on the news and I see what's happening to my people, the people around me, and very often I find that this awakens me emotionally in such a way where I come to the lesson with a greater demand, with a greater lack. Maybe sometimes not, but many times yes. So is it proper to use that as a vessel, as a means, or is it better to completely detach from it? 

M. Laitman: I said I would tell more than once how Rabash would listen to the news, only the first informative minute. 

Question (Petah Tikva Center): (44:36) We're talking about foreign thoughts, so he says that regarding Torah and commandments there are also foreign thoughts, he calls it cursing and loathing. 

M. Laitman: Yes. 

Student: So I want to ask, he even says that these are all the aspects of the upper one, from Hesed through to Hod, which only if we overcome those, we gain the light of Hassadim. What are those thoughts? How can a person identify that his foreign thoughts are such that will promote him, actually towards a connection with the upper one? 

M. Laitman: That will advance him, that's a problem. If he thinks that by that he can advance, then that's a big problem, because he then has no correct discernment what's for and what is against spirituality, then he's lost. He has to fall towards the friends and try to receive from them, get from them the qualities of bestowal, that's it. 

Question (Petah Tikva Center): (46:21) If I'm in contact, let's say, in my work or life with someone who's religious or spiritual, let's call it, I need to make sure to talk about only, only discuss technicalities with him, right? Not go into those? 

M. Laitman: Correct. 

Student: Or is it better not to be in such an environment completely? 

M. Laitman: No, no, no, not that much, but just to maintain a strictly business kind of relationship.

Student: I wanted to ask, were the Kabbalists very ardent about this? 

M. Laitman: I don't know. Check. You have the books in front of me, try to pick into them and find them.

Question (Petah Tikva Center): (47:17) I hope it's in the right direction. What is the sorrow of the public? 

M. Laitman: The sorrow of the public is all of the personal troubles in the public. If we can see some deeper reason in them, or more inclusive reason, 

Student: An inner cause in me, in them?

M. Laitman: Them, yes.

Student: Because you see a lot of pain in the public now. We cannot ignore the pain that exists in a large part of the people. I don't always know what to do with that. It brings me deeper, back into Bnei Baruch, deeper into the inner work.

M. Laitman: Yes.

Student: It's impossible not to feel the public, and that's what we work for also, to reach a state where we love the public in whole; they're also a part of creation. 

M. Laitman: What are you asking? 

Student: How to work with that. Now, as it relates to the article, not to be swept up in it, but do the inner work that you discussed now, with their lacks?

M. Laitman: You have to try to be connected with the public. A goal, if you can identify it with the efforts that the public is doing, and in such a way see if you can justify the public or not. 

Student: Is it allowed to discuss this in the Ten? 

M. Laitman: What do you mean by the public? 

Student: For example, the issue of army losses in our military, that caused insane and it's a huge pain in me, the pain of the families, those who fell. It's part of my life, the life that I had. Now, I cannot ignore that pain in me and in them, in the families, what's happening there, I cannot ignore it. I ask myself how to relate to that, not to be swept up in it, on the one hand, because we have work we need to do, which is higher than that, but also not to detach from it completely. It doesn't seem right to me, or maybe I'm wrong?

M. Laitman: Yes. Well, let this be for now and clarify it over time. 

Question (Petah Tikva Center): (50:32) He writes, even though the foreign thoughts are in your body, they have no control. So that means that we have the foreign thought, but it has no control. So there are many states where a person has this foreign thought, this foreign thought, but he's still thinking about the friends, praying. Does he correct the foreign thought by that? 

M. Laitman: Yes.

Question (Petah Tikva Center): (51:18) From what I understand, the thoughts are not ours at all. The Creator is Good and Does Good. He wants to advance us through pure thoughts, through foreign thoughts. It's written that the Creator created one thing and the thing opposite it. Or, as they say one helps his friend, each one helps his friend. So, the thoughts aren't even mine, it's all the force of faith. Is that about right, Rav? 

M. Laitman: Yes.

Question (Petah Tikva Center): (52:05) Also on the matter of foreign thoughts. We talked about foreign thoughts. The correction, when I correct the foreign thought, is that when, I forgot what I wanted to ask. It escaped me, sorry.

M. Laitman: Okay, it happens. 

Question (Petah Tikva Center): (52:54) There's this example where, in Bnei Baruch, we constantly give that example. The story about how he went with Rabash next to a soccer stadium and Rabash said, you see, that's a soccer stadium. There, you have an example of connection. When I heard that story, since then people speak ill about all the foreign thoughts in the world, but the holy soccer that we don't touch. That story is so powerful. That there's the Ten and there's the soccer stadium. Rabash said that there's connection there and we can't touch that. It's as though there's something external to the Ten, where there's holiness, divinity, in the soccer stadium. It sounds like a bug in the brain, a mistake, but it's part of Bnei Baruch tradition, that story. How can you remove the holiness of the soccer stadium from your head? 

M. Laitman: Of course, there's no sanctity there or spiritual force in the soccer stadium, but Rabash only took one aspect of this. And that is, that it's a place where people are able to come together and be happy while they're in the game. That's it. Now, the fact that inside the game this guy hates the other guy and these hate those and so on, that's part of the game. And the result of it is still that after the game they could be closer to each other. That's all. So take it in a very limited way. It's an example for something specific. 

Student: So I think that specifying all the thoughts right now is pointless. 

Question (Petah Tikva Center): (55:20) He writes in the beginning of the letter, when coming out of the authority of the single to the authority of the many, well, you can't escape that situation, it will always happen. And he writes that the difference between Kedusha and Klipa is in the fruit, that's the actual difference and in order to reach the fruit, you need the method of Baal HaSulam, which brings to help from above, ultimately. Ultimately, he brings us to that point. What is the work in the Ten? Is work according to the teachings of Baal HaSulam, which brings us to fruit and help from above. How to bring that all into the Ten? 

M. Laitman: That there it can be realized, actualized. 

Student: But what are the fruits that I can attain in the Ten? 

M. Laitman: Connection and what you achieve in connection. 

Student: What do you achieve through connection? 

M. Laitman: Try to clarify it and carry it out, and then you'll see what you get. 

Student: So those are the fruits, right? 

M. Laitman: Yes. 

Student: And what is the help from above? 

M. Laitman: Help from above, meaning that whatever you do on the path because it fits the will of the Creator, then you'll receive help.

Student: Now again, about the whole matter in total. According to what I understand there's no way to avoid foreign thoughts, but only to do this work. Is that correct? A correct way of looking at it? 

M. Laitman: Yes, because these foreign thoughts, they're not foreign. We call them that because we need to use them in the opposite way. 

Question (Petah Tikva Center): (57:24) What's the difference between incorporating with the sorrow of the public and absorbing their thoughts and reason? 

M. Laitman: One is the cause, and one is the consequence. With wanting to incorporate with the whole public, I also have to absorb the thoughts and desires of the public.

Student: But to incorporate with the sorrow of the public, I can absorb a good, healthy lack from that for the purpose of spiritual advancement. But if I integrate the thoughts and reason of the public, as he writes here, it'll influence me intellectually, maybe in causing me to deviate from the path of truth, if I accept their reason and thought. So I understand that there's a difference here. I want to absorb the lack, the sorrow of the public. But also be careful about integrating their thoughts and reason, which deviates one from the path. 

M. Laitman: Yes. 

Student: So, I'm asking about the separation. What is the separation here? How to do it? What to take, what not to take? 

M. Laitman: You're going to have to work on that, and then learn from each other. 

Reader: (59:17) We have more letters, if we want. And we also have the “Preface to the Sulam Commentary.”

Song: (59:31)