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

Daily (Morning) Lesson July 05, 2024.

Part 1: Baal HaSulam. The Last Generation, Appendices and Drafts, Section 11

Reader: Hello, we will be reading from the writings of Baal HaSulam, The Writings Of The Last Generation, Part One, we've come to a section called Appendices and Drafts, Section 11. You can find all of our texts on kabbalahmedia.info, as well as through the Arvut platform, where you can send us questions, and anyone asking a question here in the study hall is requested to stand up, hold the microphone close to his mouth, and speak loudly and clearly. Again, the writings of The Last Generation, Editions and Drafts, Section 11.

Reading Item: (00:46) Egoistic communism will ultimately adopt the form of complete Nazism, but in the appearance of national communism. However, this difference of names does not inhibit anyone from the satanic acts of Hitler. Thus, the Russians will be the “master nation,” and the entire world their submissive servants as in Hitler’s way.

In the bourgeois regime, free competition is the primary fuel for success. The industrialists and the merchants play in it, the winners are very happy, and those who do not win suffer a bitter end. In between them are the workers, who have no share in this game. It is seemingly neutral, neither rising nor falling. However, because of its ability to strike, its standard of living is secured.

Ultimately, in both the communist and the bourgeois governments, the stragglers are unfit for leadership, although they are the majority of the public. Rather, they must elect leaders from among the diligent. However, because they are elected by them, they can hope not to be exploited so.

Conversely, in the egoistic communist government, the managers are not elected by the majority of the public, since they are anti-communists, as in Russia and elsewhere, where the elected are only from among the communists. Hence, they face a bitter end indeed, since the workers do not have a single representative in the leadership.

All the above adheres to the rule that the proletariat is anti-communist by nature. The workers are not idealists; they are the straggling majority of society and think that “just division” means that they receive an equal share with the diligent. The diligent will never want that.

My words relate only to the workers, meaning to the stragglers, who are the majority of society. The diligent and the intellectuals will always suck the cream, either in a communist government, or in a bourgeois government. It is reasonable to think that many of them will be better off in a communist regime, since they will not fear criticism, as it is written in Item ...

Only you, the straggling proletariat, will be the worst off in a communist regime. However, the class of the diligent will have a different name: managers and supervisors. They will be better off because they will be rid of the competition, which takes its toll on the bourgeois, and will receive their share persistently and abundantly.

The stragglers have no counsel and contrivance to terminate the fear, unemployment, and ignominy, except for altruistic communism. Hence, my words are not aimed at the diligent and the intellectuals, as they will certainly not accept my words. Only the workers and the stragglers will be able to understand me, and to them I speak, as well as to those who spare the lives of the stragglers and sympathize with their anguish.

It is one of man's freedoms not to be tied to one place, like plants, which cannot leave their habitat. Hence, each country must ensure that it does not inhibit citizens from moving to another country. It must also be ensured that no country closes its gates before strangers and immigrants.

A government of altruistic communism must not be instigated before the majority of the public is prepared for bestowal upon one another.

Ultimately, altruistic communism will encircle the entire world, and the entire world will have the same standard of living. However, the actual process is slow and gradual. Each nation whose majority of the public has been educated to bestowal upon one another will enter the international communist framework first.

All the nations that have already entered the international communist framework will have an equal standard of living. Thus, the surplus of a rich or diligent nation will improve the standard of living of a straggling or poor nation in raw materials and productive means.

The religious form of all the nations should first obligate its members to bestowal upon each other to the extent that (the life of one’s friend will come before one’s own life), as in “Love your friend as yourself.” One will not take pleasure in society more than a straggling friend.

This will be the collective religion of all the nations that will come within the framework of communism. However, besides this, each nation may follow its own religion and tradition, and one must not interfere in the other.

The rules of the equal religion for the entire world are as follows:

1) One should work for the well-being of people as much as one can and even more than one’s ability, if needed, until there is no hunger or thirst in the entire world.

2) One may be diligent, but no person shall benefit from the society more than the stragglers. There will be an equal standard of living for all.

3) Although there is religion, tokens of honors should be imparted according to the religion: The greater the benefit one contributes to society, the higher the decoration one shall receive.

4) Refraining from showing one’s diligence toward the benefit of society will induce punishment according to the laws of society.

5) Each and every one is committed to the labor of raising ever higher the living standard of the world society, so all the people in the world will enjoy their lives and will feel more and more happiness.

6) The same applies for spirituality, though not everyone is obligated to engage in spirituality, but only special people, depending on the need.

7) There will be a sort of high court. Those who will want to dedicate their labor for spiritual life will have to be permitted to do so by this court.

Also, to elaborate on the other necessary laws:

Anyone, individual, or a group, who comes under the framework of the altruistic communism, must take a solemn oath to keep all this because the Lord has so commanded. At the very least, one must pledge to teach one’s children that the Lord has so commanded.

Those who say that the ideal is enough for them should be accepted and tested. If it is so, they may be accepted. However, they must still promise not to pass their heretical ways to their children, but hand them over to be educated by the state. If one accepts neither, he should not be accepted whatsoever. He would corrupt his friends and he would lose more than he would gain.

First, there must be a small establishment, whose majority is willing to work as much as it can and receive as much as it needs for religious reasons. It will work as diligently as contract workers, even more than the eight-hour workday. It will contain all the forms of government of a complete state. In a word, the order of that small society will be sufficient for all the nations in the world, without adding or subtracting.

This institution will be like a global focal point for nations and states surrounding it to the farthest corners of the world. All who enter that framework shall assume the same leadership and the same agenda as the institution. Thus, the entire world will be a single nation, in profits, losses, and results.

Judgments relying on force will be completely revoked in this institution. Rather, all conflicts among the members of society will be resolved among the concerned parties. General public opinion shall condemn anyone who exploits the righteousness of his friend for his own good.

There will still be a courthouse, but it will only serve to sort out doubts that will come between people, but it will not rely on any force. One who rejects the court’s decision will be condemned by public opinion, and nothing more.

We should not doubt its sufficiency, as it was unbelievable that children could be educated only by explanation, but only through the cane. However, today, the greater part of civilization has taken upon itself to refrain from beating children, and this upbringing is more successful than the previous method.

If there is one who is exceptional in society, he must not be brought before a court relying on force, but must be reformed through argumentation and explanation and public opinion. If all the counsels do not help him, the public will turn away from that person as though from an outcast. Thus, he will not be able to corrupt others in society.

It is important to establish that no person will demand his needs from society. Instead, there will be appointees who will go from door to door, examining the needs of everyone, and they will provide for him by themselves. Thus, everyone’s thoughts will be devoted to bestowal upon one’s fellow person, and he will never have to think of his own needs.

It is based on the observation that in consumption we are like any other animal. In addition, every loathsome act in the world stems from consumption. And vice-versa, we see that every joyous act in the world comes from the attribute of bestowal upon one’s fellow person. Thus, we should scrimp and reject thoughts of consumption for self, and fill our minds only with thoughts of bestowal upon our fellow person. This is possible in the above manner.

The freedom of the individual must be kept as long as it is not harmful to society. However, one who wishes to leave the society in favor of another must not be detained in any way, even if it is harmful to society, and even then, in a way that the society is not ruined altogether.

M. Laitman: Questions? No. Yes

Question (Petah Tikva Center): (16:50) He writes in the beginning of this text that egoistic communism will necessarily turn to Nazism.

M. Laitman: Yes.

Student: Does this mean that humanity has to go through the stage of Nazism before it reaches altruistic communism? Because before that, he said that you have to go through egoistic communism before altruistic communism.

M. Laitman: Yes, this could be in various forms. Yes.

Student: Thank you.

M. Laitman: Friend, please. Good morning.

Question (Petah Tikva Center): (17:25) Good morning, friends. It's as though he's giving us a full work plan, right? That's how the country was established, too. He said, to begin with you have to establish a small institution where the majority of the people are willing to work according to their ability and receive for reasons of religion. I don't understand. What does it mean to receive their wants because of religious reasons? And then he continues that they will work as diligently as contract workers, even more than the eight-day workday, eight-hour workday, rather. And in one word, for the whole order of the society to be sufficient for all nations in the world without adding or subtracting. It's a work plan, but what is the matter of according to one's ability by way of religion? What does that mean?

M. Laitman: Religion means bestowal.

Student: What's the connection between bestowal and the establishment of a small institution where the majority of the public are willing to work for eight hours? What's the connection between bestowal? I don't think it's right to start with that, but well, we had the Kibbutzim, right? It's the same style, but no bestowal, no religion. It's close to communism, the Kibbutzim. So what's the connection to bestowal?

M. Laitman: The connection is that the goal is one, and the feeling in society is that they work together, they receive together, and that's what ties them together.

Student: If so, I have a follow-up question. What about the kibbutzim? They followed the same path exactly, just without the religion of bestowal. So what, because they didn't have bestowal, they failed? That was the problem?

M. Laitman: Not only that, but as we see, they failed. That's it. I remember you used to, you told us about how we used to try establishing a Kibbutz. Why did we fail?

M. Laitman: We failed in becoming accepted.

Student: Why didn't they accept us then? For what reason?

M. Laitman: Because those of the Kibbutzim that we told them what we want, probably they already, they didn't take it well. They already went through these things.

Student: I remember you always saying, talking about that. What did we want to do there?

M. Laitman: We wanted to start a commune.

Student: So, it's just like he says here. Yes, they didn't accept that?

M. Laitman: They didn't accept us because that was already against their spirit.

Student: So yes, that's the question. Why? Why was it against their spirit?

M. Laitman: They already developed onwards. They saw that they can't cope against man's ego. There's no force to do it.

Student: And that's where it fell? Thank you.

M. Laitman: You want to add? You were very much involved in that.

Question (Petah Tikva Center): (21:13) I don't know. I've said everything. There's not much to add.

M. Laitman: What did I say?

Student: We merely took the writings of Baal HaSulam and tried to practice them, to put them into practice, to the best of our understanding. And that realization, the practice of it, I guess it wasn't time. We weren't ready. We failed. Let's not say things without knowing what exactly happened, right? The implementation, there was no way to implement it, nowhere to implement it. But everyone here was ready, whoever was here.

M. Laitman: Yes?

Question (Petah Tikva Center): (21:58) From what we've read, to the best of my understanding, Baal HaSulam, for some reason, relates the intelligence, the intelligence to the diligent, not the stragglers. But from my experience in Russia, I know that the stragglers were the intelligent and they were oppressed. That was the same as with Hitler.

M. Laitman: Well, that's how it was in his time. That's how it is in our time. That's it? Good. Okay.

Question (Petah Tikva Center): (22:37) He says that they need to establish a court to scrutinize and clarify the doubts that will come between man and his friend, but not to rely on force. So, I'm asking, okay, this is all nice and well, but where's the upper force that we need to rely on? How do we establish this without the upper force?

M. Laitman: But who builds? Those who believe that we are ultimately governed by the upper force.

Student: Yes, the environment which believes in the upper force. But here he says that we need to establish a courthouse that doesn't rely on force. So how can this exist?

M. Laitman:No, to say that we don't trust any force, that will not change reality, that we are specifically under the upper force.

Student: What I'm saying is the force of society is a force already, right? We use our collective force. So, where's that force? Does he not believe in that? I mean, this courthouse, ultimately, society has to rely on each other, on their collective force, on their connection. And if he can't accept it, where here can you succeed? Maybe here, that's the point of failure, that there's no strong enough faith in the force of connection.

M. Laitman: Possibly, possibly. Altogether, we are studying from short texts and what he describes to us in such a way, I can't say. Yes.

Question (Petah Tikva Center): (24:41) He writes here in item seven that it'll be like a Supreme Court, right? And each one who wants to devote his life, dedicate his life to spiritual life, will have to receive permission from that Supreme Court, right? So anyone wanting to study the wisdom of Kabbalah has to be authorized? How so?

M. Laitman: That's how it is.

Student: There are people who can say this one is good for spirituality, that one isn't?

M. Laitman: Society can determine.

Student: According to what criteria?

M. Laitman: According to the foundations of society.

Student: I don't understand, what is, what do you mean by the foundations of the society?

M. Laitman: That all in all, the friends can determine who is worthy and who is not.

Student: They can say if he has a point in the heart or not.

M. Laitman: That might not be according to the same criteria that you're thinking about. Rather, criteria that you can see on the surface, on a human, in an ordinary way.

Student: And they can be mistaken here? Maybe there's someone with a point in the heart who is disqualified.

M. Laitman: We're not talking about a point in the heart and that according to that a person is allowed or not allowed to move on. Rather, it's according to his relationships in society, what everyone can see. That's what I think., okay, yes.

Question (Petah Tikva Center): (26:47) Baal HaSulam speaks of the means of punishment and reward. Namely, that people will receive marks of honor. We know that animals are trained using reward and punishment. Same with little children. And we read a few times in our studies about reward and punishment from a higher root. So, what is that type of action that society should adopt in terms of punishment and reward, especially when he says that people should receive marks of honor and that will cause them to work more for self-benefit?

M. Laitman: You're right that it sounds like we are giving entrance to the most egoistic people. But I think it's the other way around because the work itself that they'll have to do, it will be anti-egoistic. That's it. Tel Aviv, one.

Question (Tel Aviv 1): (28:15) Good morning Rav, good morning, friends.When you and the friend talked about how we tried to become accepted into a Kibbutz and it didn't work out, how should we relate to that? As our failure where we have more to learn, something to fix and then to try again? Or as something that comes from there's none else besides him, to accept it as such and not to ask any further questions about that? How to relate to that?

M. Laitman: Not to relate to it. I think that it indicates to us that we weren't suitable for the framework of the Kibbutz. And it was correct for the upper providence that we didn't enter that. And it's good that it didn't happen.

Student: It's good that it didn't happen because anything that comes from the Creator is necessarily good?

M. Laitman: I see it, at least today, I see that the Creator was guarding us. Otherwise, I don't know what would have happened. We were in favor of collaboration between us and also any external organization, and we were just unable, unable to see the gaps between what we want and what they do. And there's a lot we could go into here, but it's not effective.

Student: Do we need to try again to close these gaps somehow, or to continue our studies as per usual?

M. Laitman: Today we don't see a society that can accept us and that we can become incorporated with and advance to our goal.

Student: Okay, another one, last question. He says that those who want to be accepted according to the way he writes there, he should… I don't understand, what does he mean just the idea, ideal?

M. Laitman: That he agrees with the path and the goal verbally.

Student: Would it be correct to say that what separates egoistic communism and altruistic communism, according to his description, is the Creator being in the equation where in egoistic communism there's no Creator, that's the difference?

M. Laitman: No, not only that. That the Creator is the compeller, that you accept His providence as upper and you're willing to carry it out from your faith. And that's it, and behave that way, according to your truth.

Student: Different to the communists who were atheists back in that period. They denied divinity, and so on.

M. Laitman: Yes, of course we're talking about an egoistic society, but that it's willing to carry out in its framework the laws of an altruistic society. And accordingly advance. And beyond that, it's already the work of the Creator on them.

Student: I think I understand. Okay, thank you.

Question (Petah Tikva Center): (32:58) Good morning. I have this discernment from this text. In altruistic communism, a person who the courthouse judges is corrected. And in egoistic communism, a person just is taken away and he dies, he's removed from the world. So, in altruistic communism, the courthouse corrects, it doesn't kill people. That's the main difference, I feel.Is that right?

M. Laitman: No, I don't know. I can't determine that. This is unclear to me.There are many points that are seemingly unclear how to behave accordingly.

Student: But we learned that the world of Atzilut is the world of correction.

M. Laitman: What does that have to do with the world of Atzilut?

Student: Altruistic communism doesn't take ideas from the world of Atzilut?

M. Laitman: I don't know. I don't see that in a clear way. Okay, please.

Question (Petah Tikva Center): (34:20) I'm just talking about the doubts raised by the friends. Baal HaSulam says that anyone who enters the framework of altruistic communism must swear a solemn oath that this is because the Creator commanded. Right? This is our light.

M. Laitman: Yes. That is a powerful point.

Student: He writes that my words are not for the diligent and the intelligentsia because they will not accept them. Only the stragglers, the proletariats can accept my words. So what? It'll be a society of stragglers? Anyone successful will just not be a part?

Question (Petah Tikva Center): He writes that my words are not for the diligent and the intelligencia because they won’t accept them, only the stragglers, the proletariat can accept my words. So what, it will be a society of stragglers and… (unclear).

M. Laitman: It will be a society of stragglers and despaired ones.

Student: Those are the people who usually can't do very much.

M. Laitman: I don't know. But that's what follows, how it turns out. Why do the successful ones have an urge to get into such a framework?

Student: They don't have any interest in it, certainly, but if we look at reality, those are the people running society because they're capable of doing so. If you give that role to people who are incapable of it, what will things look like?

M. Laitman: Yes. Please.

Question (Petah Tikva Center): (36:17) Excuse me, the question is very, seems required here. Why did you try to enter into a framework that is already in despair? Why didn't we try to establish our own settlement?

M. Laitman: A settlement of our own is very challenging, very difficult.

Student: In terms of quality and quantity perhaps we couldn't do that?

M. Laitman: No. The quantity was fine, but we couldn't get any support, whether it's in the location, or soil, or the resources, or anything.

Student: So, the problem, the limitation here was a matter of, well, we didn't have the means for it. That was the barrier?

M. Laitman: I also think it's because we ourselves didn't know how to do it. And to enter a society that's already built and to join that, that we were capable. And to establish it on our own, no.

Student: But one of these days, there won't be a choice, right? Groups who follow the path of bestowal, at some point need to establish the corrected regime. So, they will need at some point to establish it, right? They'll need to be self-sufficient and to lay that foundation, that small institute that starts going forward. Because otherwise, how can we see this happening? I don't see a solution. It's either us, or a group similar to us, or us in the next incarnation or something, but there's no other way. Because those who establish communism today, if they established communism today, they would fail as everyone else did. To establish it without religion, or... If we try to imagine how humanity will ultimately reach that state, according to what I see, there's no alternative but to have an organization that starts.

M. Laitman: But not from the ground up, not from things they themselves don't know how to do. It's not like before the establishment of the country. Rather to already adapt ourselves to some existing framework, and bit by bit, to elevate it to the level of cooperation.

Student: So, what we're doing, actually, is we're doing it within the country of Israel. We're trying to apply this to a huge quantity of people who perhaps aren't ready for this. So it's not a small establishment. We're trying to establish a very, very big institution as a start.

M. Laitman: I don't know. If you ask me, I have a lot of questions and doubts with respect to the implementation.

Student: Thank you.

M. Laitman: Yes.

Question (Petah Tikva Center): (39:44) He separates here between spirituality and the society, right?

M. Laitman: From what we read, that's what I see, that's what you see, and everyone else according to how we see it.

Student: Is there a connection? Meaning a person who wants to study spirituality, develop spiritually, does he have to be part of that society? Is that related?

M. Laitman: Doesn't have to be, but he says that ultimately the society will include all people of the world. So, that means it has to be suitable, compatible to everyone.

Student: And for now, there can be a person who will develop spiritually but it won't come into play within the rules of the society he talks about?

M. Laitman: It's possible. I don't know. Again, just understand that what Baal HaSulam writes, he writes this from his height, and we understand it from our height. That's it. Yes.

Question (Petah Tikva Center): (41:04) He said that the successful ones, whether in a capitalistic or communistic regime, will always be the top echelon, right? So maybe it's a corporeal kind of question, but in those regimes that occurred in Russia, didn't everyone make the same, get the same payments, right?

M. Laitman: Yes.

Student: So, it's not egoistic communism. Communistic egoism, it's like a Kibbutz in Israel, right? Here, whether you were the manager or just a simple worker, you all got the same pay. So, that's missing here, the explanation of the corporeal matters. Many people from the Soviet Union know all these terms, but here it took place differently. So, perhaps we need some short explanation before we bring in the spiritual explanation. Just to give an explanation of what's going on on the corporeal degree. It would help a lot.

M. Laitman: I don't have a lot to add, because in Russia there was no such regime. We can imagine, so to speak, but the regime in Russia was just putting every person where they wanted him. That's it.

Student: Yes, it's weird. You say that the managers there would profit 50 times as much as a single worker. When we read that, I thought that it's, well, now it's clear to me why it cannot work. And how can a person who's diligent, who creates 10 times the value as a straggler, right, in the corrected state, how will he agree to receive the same reward as the diligent and the straggler? How can I now produce 50 times as much, but we both receive the same?

M. Laitman: There's no such thing. You don't know that you're giving this 50 times more productivity. You just get what you're given, and your salary could be twice as much, maybe three times as much. That's the most compared to someone else, and even that is very rare.

Student: What's the inner compensation for a person who earns 50 times as much?

M. Laitman: There's no such thing that someone would get 50 times more.

Student: I mean that he produces 50 times as much.

M. Laitman: No, we don't know what productivity he brings or not. Everyone just gives whatever they can, whatever they're obligated to, and receive how much they're given. That's it. Like slaves.

Student: And he's happy with that.

M. Laitman:He's happy about something else. He's happy to have a good life with freedom, and he doesn't worry about anything. Because you're limited, and within your framework, you try to find some pleasure.

Question (Petah Tikva Center): (44:44) He writes that in spirituality not everyone is obligated to engage in it but special people according to their needs. What does that mean?

M. Laitman: I don't know. It seems that each one might suddenly have an urge to engage in spirituality. However, they would have to be permitted to do it.

Student: An altruistic, communistic society, isn't it founded upon people who at the core want spirituality?

M. Laitman: Yes and no. Could be those who only believe in cooperation, could be those who are in an inclination to corporeal servitude or more spiritual.

Student: Those who want spirituality, what's their role in such a society?

M. Laitman: That by their participation they wish to receive spirituality as their payment.

Student: All right, and the rest? That's my question now with respect to the others who have no interest in spirituality but only in having a nice, good, collectivistic society.

M. Laitman: They have to work.

Student: What's the fuel that motivates them?

M. Laitman: Punishment.

Student: Doesn't everyone need to reach some kind of bestowal as a preliminary condition for establishing such a society?

M. Laitman: Bit by bit, it could be possible.

Question (Petah Tikva Center): (46:42) It seems to me that the important component here is to enter into altruistic communism because the Lord commanded, right? What does it mean? Are those people of attainment, or just egoists who believe they'll have some reward in the next world, or the world to come?

M. Laitman: Yes. It's mostly also for life in this world and for reward in the next world.

Student: So we're not talking about people of attainment who already feel the upper force and for that reason they act.

M. Laitman: No, no. No, it's because of what's before them.

Student: That's strange, because there are many people like that and we don't see that they can establish. I mean it needs to be such strong faith for them to be able to engage in love your friend as yourself only because of the Creator's commandment.

M. Laitman: That, I don't see.

Student: There are no examples like that today. So, I'm saying it's either people of attainment for whom this is the second nature. That's clear. But if it's not people of attainment, just people who have simple faith, it's... and also he adds that there will be those who only do this because of the ideal. So, that's completely egoistic people. And so now he talks about the person connects to the idea of connection and love, but in a second the situation changes and that's it. How does it help to examine him, as he writes? So, you examine him, but after a moment he's in a different place altogether. So there are many questions here about who can enter such a society.

M. Laitman: There aren't sufficient answers to all of these.Yes, sir.

Question (Petah Tikva Center): (48:49) Good morning. I'd like to scrutinize the role of the nation in this mechanism, the altruistic, communistic nation. We see today in modern methods that different regimes are differentiated according to the measure to which the nation interferes with the personal life. Baal HaSulam says here in the beginning, that that egoistic communism has been revoked, and each one does what he wants. What does he mean, first of all?

M. Laitman: That they will get to such a level of knowing life and themselves that they'll be able to determine such a connection between them where they agree together that everyone receives according to their productivity.

(MISSING TRANSLATION)

Student: (50:42) So, Baal HaSulam writes that there should be a situation here. Why do you need the intervention of people like the friend who takes just one piece of toast from that buffet?

M. Laitman: Well, because you have to reach such a level of the friend. You have to achieve that. Until people get there, they have to be educated.

Student: So, the major role of the state, the state intervenes in the state intervention in the life of the last generation is meant to qualify one, to train one to a state where he is not needy. Rather, he can take his place and contribute according to the society's studies.

M. Laitman: Yes. Okay.

Question (Petah Tikva Center):(51:37) He writes here that whoever wants to engage in spiritual life will have to go through courts. And the court will give that person authorization to stop working in corporeality and instead work in spirituality. And I wanted to ask, I think the friends also asked before, if engagement in spirituality is intention, what can we learn from... A person engaged in this will engage in it for a few hours in practice. What does that mean? If spiritual work is in intention, it doesn't seem to relate to that as just working with intention. It seems to relate to this as a normal job, a few hours a day, and so on.

M. Laitman:How will he be measured?

Student: Seemingly, everyone can engage in spirituality because it's all just my intention following what I actually do. So, why does a person have to receive authorization to work in spirituality for so and so hours?

M. Laitman: I don't know what he means here. But probably he can prove that in his spiritual engagement, he's giving the same outcome or product as others do in corporeality.

Student: So, we learned here that it doesn't really matter what the friend does. He can work with his hands and feet and still maintain the correct intention in being engaged in spirituality. But here, seemingly, in the reality of the last generation, a person who wants to engage in spirituality has to do that instead of his manual job. Replace that with some work that we don't exactly understand what it is, but it's called spiritual work. Do we know what it is? Pretty much, does it mean to just study from the books all the time?

M. Laitman: We'll see.

Student: Thank you.

M. Laitman: Okay, what do you have?

Question (Petah Tikva Center): (54:26) When we started studying these texts, I was bewildered. But now, the more we advance, I have more confidence. For me, it's like an indication that the last generation is the preparation of this reality's ascent to the true reality, and then emotionally I was relieved with all my questions and so on. Is that the correct way to perceive it?

M. Laitman: Yes, yes, exactly.

Question (Petah Tikva Center): (55:06) The successful and the diligent have a very clear desire for control. So, what needs to happen for that strata of society to allow the stragglers to even exist?

M. Laitman: What's written is written. What's not written, we can add, but who knows if it's true.

Question (Petah Tikva Center): (55:46) Now regarding this article, The Last Generation, very difficult text. And people who tried accomplishing this, I appreciate them. So, I feel pretty, it's difficult to accept these words. Also, this is the impression I get from friends. Baal HaSulam, from a place of high attainment, tried, with the will to receive with which the Creator created me, he seemingly tries to shift me instantly to the world of Keter. To change my state completely and not gradually, very gradually, as you teach us here. It's very difficult. It seems it's working on my will to receive, but it's not a new creation. It's not different to the Creator. It's the Creator himself. It's a new entity that he tries to form out of my will to receive. And my question is, how should we relate to this study, the Writings of The Last Generation? It's very difficult for people to accept.

M. Laitman: We don't study in order to embrace that. We are not ready for that. That's obvious. That requires being on the level, the degree of The Last Generation. We're studying the writings of Baal HaSulam, and also just excerpts, and typically without explanations. And these parts, we try to understand them based on our framework, our level of understanding, our level of connection between us. That's it. No more.

Student: I tried, with your permission, Rav, I'll try to share and correct me if I'm wrong. So, just to stand to the side and say, Baal HaSulam is working on your will to receive. Now look at what he wants to turn the will to receive into, the will to receive I was created with, and how he takes me through all the stages, the will to receive, in order to come close to the world of Keter. Is that the correct way of looking at things?

M. Laitman: It's possible that yes, but we typically talk about things that are more rational, realistic, and what we can see now in life.

Question (Novosibirsk): (58:54) Before, we said that the communism he talks about is something each one joins according to his will. But here, he says it will take on a form of national communism. So, what is this natural transition from egoistic communism to…

M. Laitman: I think so.

Question (Ashkelon 2): So, approaching the end of the excerpt here, it says that we see that all the good, happy acts in the world come from the quality of bestowal upon one. So that's why we should reject thoughts of selfishness and fill our minds only with thoughts of bestowal upon each other. And that's something we can truly feel to an extent in congresses. We play with it. So, how can we work with it more throughout the day, play at it more with the Ten, with the group,

M. Laitman: To elevate the connections in the Ten. And by that, it'll be clear to you how you rise from one degree to the next.

Question (Haifa 2): (1:00:33) I wanted to ask, do you see us living according to what Baal HaSulam writes here even a little bit?

M. Laitman: No. For now, it is sufficient for us to just understand a bit of it and perhaps to be somewhat incorporated with it. That's all.

Student: So, our way of life is not according to incorporation, concession, and religious sources, religion. We touch upon it, we feel that many friends are thinking that they are touching upon these rules that Baal HaSulam is talking about.

M. Laitman: Yes, but this, for now, we still don't feel where is the actual realization of it.

Song: (01:02:02)

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