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

Daily Lesson (Morning) April 29, 2025.

Part 2: Baal HaSulam. Shamati 22. Torah Lishma

Reader: That creature develops and marches upward in degrees of the above said exaltedness until he loses all remnants of self-love and all the Mitzvot, the commandments in his body rise and he performs all his actions only to bestow, so even the necessity that he receives flows in the direction of bestow, meaning so he can bestow. This is what our sages said, the Mitzvot, the commandments were given only to Cleanse people. What does he want to explain to us in item 12? How we reach equivalence of form with the Creator, to that intention in order to bestow, to the status that he wants to see us in. We are reading in the writings of Baal HaSulam, the articles of Shamati, article 22, Torah Lishma. You can find the study material on kabbalahgroup.info and in the Arvut system. You can also send questions live through these websites. Article Shamati 22, Torah Lishma. Torah Lishma, for her sake.

Reading: (00:22) Shamati 22. Torah Lishma

I heard on Shevat 9, February 6, 1941

Torah is called Lishma [for Her sake] primarily when one learns in order to know with utter certainty, within reason, without any doubts of the clarity of the truth, that there is a judge and there is judgment. There is a judgment means that one sees reality as it appears to our eyes. This means that when we work in faith and bestowal, we see that we are growing and climbing daily, since we always see a change for the better.

And it is likewise to the contrary: When we work in a form of reception and knowledge, we see that we are declining every day down to the ultimate lowliness in reality.

When examining these two states, we see that there is judgment and there is a judge, since while we do not follow the laws of the Torah of truth, we are punished instantly. In that state, we see that there is just judgment. In other words, we see that this is precisely the best way, which is fit and can achieve the truth.

This is considered that the judgment is just, that only in this manner can we come to the ultimate goal: to understand within reason, with complete and absolute understanding of which there is no higher, that only by way of faith and bestowal can we achieve the purpose.

Thus, if one studies for this purpose, to understand that there is judgment and there is a judge, this is called Torah Lishma. This is also the meaning of what our sages said, “Great is the learning that leads to action.”

It seems that it should have said, “that brings to actions,” meaning to be able to do many actions, in the plural form, and not in singular form. However, the thing is that, as mentioned above, the learning should bring one only faith, and faith is called one Mitzva [commandment], which sentences the whole world to merit.

Faith is called “doing” because normally when one does something, there must first be a reason that makes him do within reason. It is like the correlation between the mind and the action.

However, when something is above reason, when the reason does not let him do that thing, but to the contrary, we must say that there is no reason in this act, but only an act. This is the meaning of “If one performs one Mitzva, happy is he for he has sentenced himself, etc., to the side of merit.” This is the meaning of “Great is the learning that leads to action,” meaning an act without reason, called “above reason.”

M. Laitman: Any other questions?

Question (Petah Tikva Center): (05:45) Why action without reason is called a Mitzva, a commandment?

M. Laitman: Because that action invites upon a person a special force, light from above, and that is sufficient for him for now to advance.

Student: To give a practical advance. For example, we said that everything has to have an intention. Let's say that a Ten is gathering, and a person, his desire doesn't support; he doesn't want to go. Nevertheless, he goes - no desire, no intention, he just sits himself down. Is there an element of a commandment in this, a Mitzva?

M. Laitman: Yes.

Student: Even like that, crudely like that?

M. Laitman: Yes.

Question (Petah Tikva Center): (06:59) It's written in the beginning, he learns to know clearly within reason, to know with certainty within reason, without any doubts. And later he says that the study has to bring him to the quality of faith.

M. Laitman: Yes.

Student: What is the difference between learning, or knowing clearly that there is one force that brings him to the quality of, the point of faith?

M. Laitman: That's how the Creator is revealed.

Student: What does it mean to learn? To know clearly within reason, without any doubts that there is a judgment and a judge.

M. Laitman: That's what he wants as a result of the study, that the study is in order to discover, reveal the upper force to a person, the means.

Student: Why is that faith? If you want to know within reason that there is a Creator, that there is a single force?

M. Laitman: We are not capable of attaining the Creator within reason.

Student: Precisely. What does it mean that he wants to learn and know with utter certainty within reason?

M. Laitman: That's what a person wants.

Student: He wants, even though he knows he can't attain it?

M. Laitman: The fact that he knows or doesn't know is not quite the question. Because it's before he received from above the Creator's attitude, or his relation here.

Question (Petah Tikva Center): (09:43) He writes, if we don't follow the laws of Torah of truth, you are punished immediately. What does it mean that you are punished?

M. Laitman: Being punished, meaning that they are distancing from the goal.

Student: And then within reason you can understand that only according to the judgment of truth or bestowal. Is it important to understand that within reason?

M. Laitman: There is a difference in whether he advances above reason, or within reason, or below reason. It's all given to a person.

Student: It's important to understand within reason, that only with bestowal he can…

M. Laitman: Yes.

Question (Petah Tikva Center): (10:45) What is this state, where you know that there is judgment and there is a judge?

M. Laitman: In all of one's actions: in thought, in desire, in practice, there's a response from above. And in advance, he already needs to aim himself, such that he has a reply to every question that awakens in him.

Student: He says that to reach it, one needs faith.

M. Laitman: Yes.

Student: To focus on that, to want to have faith. If one has faith and it's above reason, how, within this faith, there's the reason, the knowledge that there's a judgment and there's a charge.

M. Laitman: It depends on his faith. If he receives the reality of the Creator, the control of the Creator upon himself, and wants to observe that which the Creator makes of him, then he turns closer to the Creator and reaches Dvekut, adhesion with him.

Student: Meaning, he needs to want the dominion of the Creator, his control.

M. Laitman: Yes.

Question (Petah Tikva Center): (13:44) We learned that the main work is to go in faith above reason and bestow, without investigating every step in this. Why is it important, within reason, to know that there's a judgment and a judge?

M. Laitman: Because that shows that a person is about to reach equivalence with the Creator. That he changed himself to such an extent that, within his vessels, he discovers that there's judgment and that there is a judge.

Student: But if the whole approach is to annul above reason, so why do I need to know that everything is conducted in justice and that there's Providence? What does that help me?

M. Laitman: It helps in the sense that I come closer to the upper Overseer, and He comes closer to me.

Student: So, it's a sign that a person is advancing correctly in equivalence of form to the Creator?

M. Laitman: Yes.

Question (Petah Tikva Center): (15:18) On one hand, he writes that there's the judgment and the judge when you go in faith, and you see that you're advancing. On the other hand, he says that if you don't walk the path of truth, you're punished immediately. And he says that that is the worthy way to reach the truth. So, how does that exactly all work out?

M. Laitman: Because he comes closer to the Creator according to the equivalence of form, and therefore, that's why he comes closer.

Student: It's as if we have to see those two opposites inside us in every moment, also on the path of truth, and also on the way of a lie - one against the other.

M. Laitman: You could say so, yes.

Student: He says that there's where justice happens, that once you're punished, there you see that there's judgment more than any other way.

M. Laitman: Okay.

Question (Petah Tikva Center): (17:24) What's the difference between above reason and below reason?

M. Laitman: Reason is that place where a person can, with his mind and heart, say and agree and do from that point. And this is how he checks himself.

Student: Again, sorry, I didn't understand. If you could explain it again.

M. Laitman: There is within reason, and there is below reason, and there is above reason. Within reason is what he does according to what his body demands, and he has the strength to do it. Below reason is when, even though the body demands, he goes below it, meaning, he doesn't agree to observe, to uphold a higher degree. And that's above reason. And below reason is that even though he knows that he should have gone up, attained something against his internality, he doesn't do it.

Question (Petah Tikva Center): (19:56) In the beginning of the article, he mentions that a person studies...

M. Laitman: That there is a judge and there is a judgment.

Student: Yes. So I understand that advice, but still, a person needs to choose not to run from the work. He can understand that the path of bestowal is the only way to go, but because it's very difficult to observe it, he could just shut himself down and escape. So, does that exist in this state? Or here he can't run anymore?

M. Laitman: I think that he is facing the truth, and he can no longer say that he can go above or below.

Student: He has truth by scrutinizing the truth, but don't we need something else in order to walk this path?

M. Laitman: Only to do.

Student: Doing this implementation he can do it, but he can't keep this line for a long time, he's thrown out of this. Even if he does have the truth, even if he touches this, so he cannot force himself to walk this way because he can say, I don't want to know about it. Can he do such a thing or there's no way to do it?

M. Laitman: A person who sees the truth in front of him, cannot move away from it.

Student: So, he actually puts himself into a place that he has no choice.

M. Laitman: Well, that's basically the choice.

Question (Petah Tikva Center): (22:49) He says that the way of the world is first to know in reason, and above reason, that the purpose is to reach Lishma. We say from Lo Lishma, we reach Lishma. In Lo Lishma, supposedly there's reason, there's a mind, there are many actions. How do you come from Lo Lishma to Lishma? You really have to hate the state of Lo Lishma in order to come out of it to Lishma. What is this passage from Lo Lishma to Lishma?

M. Laitman: The passage is when a person does only operations or actions that he imagines as being in faith above reason, and discovers that he doesn't have the powers for it, and he asks the Creator to give him the strength, the power.

Student: In these actions that a person thinks he does on his own, so supposedly also the will to receive is involved. He's expecting a reward.

M. Laitman: It could be, yes, it could be.

Student: He also understands that in order to work in Lishma, he needs the help of the Creator, that he himself cannot reach it.

M. Laitman: Yes.

Student: So how, after he understands it, can he keep doing actions of Lo Lishma?

M. Laitman: Reaching from Lo Lishma to Lishma, from not for Her sake to for Her sake, a person can do this only by first knowing that he is not in for Her sake, Lishma, and he cannot do otherwise.

Student: Is there a part of despair that has to be in Lo Lishma?

M. Laitman: Yes, well, despair is the usual thing, when you want to do something, but he is not allowed to, he is immediately, like a boy, like a little boy, he is in despair.

Student: How does a person's prayer change when he is in Lo Lishma? Let's say, in the beginning of the path, he thinks that his actions are, supposedly, have some big benefit to bring him to the goal, or that he understands that it's only the help of the Creator. How does a person's prayer change in the transition from Lo Lishma to a desire to be in Lishma?

M. Laitman: He needs to come to a state where it is clear to him that, by himself he cannot achieve Lishma, he cannot. Only the prayer that emerges from his heart and is directed to the Creator, straight, only that prayer can help him.

Student: Is that why we say that the Creator is close to the brokenhearted?

M. Laitman: Yes.

Question (Petah Tikva Center): (28:44) He writes that in time where there is above reason, that the reason won't let him perform an action, but the opposite. Then we must say that in this deed there is no mind, but the deed itself. That means that if he performed one Mitzva, he sentences himself and the whole world to the scale of merit. In the world of the Creator, how could there be some way for a person to determine? What does he determine? What is that determination?

M. Laitman: He determines based on his scrutiny and understanding that there is more to do.

Student: What's the advice to go to determination, that a person determines in every moment? It's also kind of our period, all the systems that are, it's like the more the generation advances, it doesn't determine it. It prevents itself from determining. So how do you reach that necessity? What's the advice?

M. Laitman: You have to think about what's ahead of you, what you can do, what you are given by nature. And then you see that doing something above nature, you really can't do it.

Student: And then I take that state, I don't determine, what do I determine?

M. Laitman: That you cannot do anything by yourself unless the Creator allows you, lets you. When you feel it, then you'll be able to do it.

Student: So, what's the point of determination? That exact point.

M. Laitman: This is the point, that you can't.

Student: And then from here, how can you perform some action?

M. Laitman: Because you can't. You see it, and then all you have left is for the Creator to do it instead of you.

Student: So, from that point, when a person, one hand, can't do an action, he knows it, he understands it. On the other hand, he understands that there's a force in his reality. That's a determination.

M. Laitman: The person determines.

Student: Something practical. That was clear and deep, what you said, but the friend said about the Yeshivat Chaverim [gathering of friends], and he is in a point where he doesn't want to come to the Yeshivat Chaverim, he has no desire for it.

M. Laitman: Yes.

Student: So, here exactly, there's a point of determination. He can say - okay, next time, I’ll postpone it. Or there's a point that he does come, and he comes, there's a determination. It's external, but what can help a person reach the right determinations, those external ones?

M. Laitman: If he chooses something at every moment, something for himself, for his next step, by this, he determines, he decides.

Student: He comes to the Yeshivat Chaverim, first, you said that to determine is to be able to bring the Creator into the equation, that's what I heard, right?

M. Laitman: Well, put it this way.

Student: So, to reach an action of bestowal, something for the benefit of society, what does that say to bring the Creator into that calculation? Again, what it means, that before there wasn't a Creator, and now there is a Creator, and that's a determination. And then I work.

M. Laitman: You determine only in that you choose to give the Creator His place of work and choice. That's it.

Question (Women USA 3): (34:49) It's written that if you don't walk the path of the Torah of truth, you're punished immediately. And if we work in reception and knowing, we see that we descend from day to day. And if we work in faith and bestowal, so we grow and rise every day. Why don't we feel the response from above for our deeds?

M. Laitman: We need to grow in free choice, in the manner of bestowal, because in this way, we approach the Creator. And if we didn't have such a possibility, we wouldn’t be able to choose it and prefer it.

Student: What should we know in order to feel and understand the response that comes from above?

M. Laitman: We need for this to feel our position - where we are, and exactly where we are aiming.

Question (Women Turkiye 8): (36:46) What efforts do we have to invest in order to feel the truth clearly without leaving a place for doubts?

M. Laitman: We need connection, and for our connection to be directed toward the real goal.

Question (MAK 24): (37:21) What is an action? How does it look like? How do you see the action of faith in the friends?

M. Laitman: That each friend came through his own development. He came to a state where he, to begin with, agrees with what he is going through, and that's it.

Question (W Rehovot 1): (38:06) What's the right relation towards the judge and the judgment on our path?

M. Laitman: That the judgment and the judge come to us from the upper force, from a higher level, to which we intend to rise.

Question (Petah Tikva Center): (38:41) What does it mean that every friend will reach a state that, in advance, he'll agree with what he's going through?

M. Laitman: That he believes, above reason, that the One who manages him is the upper force.

Question (Petah Tikva Center): (39:16) That point of determination that you were talking about with a friend, does it happen in your mind, or in your mind you see the opposite and still determine? That you count on the Creator, you want the Creator to give him the quality of bestowal, so is it in the mind, or does it have to go against the mind?

M. Laitman: It needs to be usually against the mind.

Student: So, how can a person have forces to determine if his mind tells him the opposite?

M. Laitman: He sees these two possibilities in front of him.

Student: So, that's not in the mind if he sees?

M. Laitman: I told you that he sees in his internal mind.

Student: What is that?

M. Laitman: That it's not according to clear knowledge, not according to the purpose. But according to what is in front of him.

Student: So this state, he does it for all kinds of points of overcoming that he collected on the path? He gradually has more of an ability to determine?

M. Laitman: Yes.

Question (Petah Tikva Center): (41:22) We say, but the Torah is the reforming light. And he says, the Torah is mainly Lishma [for Her sake]. Can we say, but the Torah Lishma, that is the light that scrutinizes between the intentions and the actions?

M. Laitman: Torah Lishma [for Her sake] means we can receive from above powers, and with Her help, we decide, we determine our actions, and these actions truly bring us closer to the Creator.

Question (Petah Tikva Center): (42:15) With regard to the upper degree, we need to work in annulment - without our minds, our ears, our eyes - to simply annul ourselves. So, what does it mean that there is a judgment, that we see reality, that it's as if there is an impression that I receive. I don't understand what it means that there is a judgment and there is a judge.

M. Laitman: That you have before you a possibility to choose how to advance, to what to advance, and this is called having a judgment and a judge. And you cannot resolve it within reason, but only above reason.

Student: That's clear, but what does it mean that he writes that a person should know clearly, truly within reason, without any doubt, of the scrutiny of the truth. If I know, to begin with, that I annul myself, I annul my reason, I put myself, I immerse myself in the society and go along with them, beyond that, do I need to know anything?

M. Laitman: Is what you decided, is that right?

Student: If I decided so, then it's probably...

M. Laitman: So, each one is his own judge and understands himself.

Question (Petah Tikva Center): (44:41) Torah Lishma [for Her sake], when do we receive the Torah Lishma? When we are in Lishma or when we are in Lo Lishma [not for Her sake]?

M. Laitman: From Lo Lishma you reach Lishma?

Student: I understood that Torah Lishma is when we receive forces from above with whose help we come closer to the Creator. But a person needs strength even before he enters Lishma. That's when he needs the strength.

M. Laitman: Yes.

Student: So what is Torah Lishma? I understand Torah Lo Lishma [not for Her sake]. He needs the Torah when he is in Lo Lishma. When he is in Lishma, what is the Torah there?

M. Laitman: It's the Torah that exists according to the spiritual forces.

Student: And what is Torah Lo Lishma [not for Her sake]?

M. Laitman: That exists according to corporeal forces.

Student: If I understood you before, in the first part of the lesson, you said in all of man's operations, in thought and desire, there is a reaction from above. To begin with, the person has to direct himself so that every question that arises in him, there's an answer. So, I want to understand the principle. If I have a question or a confusion, or an unresolved question, what does it mean that the answer is ready for me somewhere? How do I relate to it?

M. Laitman: How to understand the question?

Student: I want more of the answer.

M. Laitman: Repeat the question.

Student: I'll reiterate what I read. I heard that all man's actions, in thoughts and desires, have a response from above, every action. And a person has to direct himself in advance that he has an answer to every question that comes up in him. So, if a person has some sort of a quandary, a question, does it mean that the answer is already prepared for him?

M. Laitman: Of course.

Student: What should a person do in order to find the answer and not get stuck in it? He wants an answer to the question.

M. Laitman: He needs to reach in his vessels to equivalence to that same state that he wants to reach.

Student: But he doesn't know what the answer is. The answer may be opposite from his intellect.

M. Laitman: Correct. He doesn't know.

Student: So, with what does he equalize?

M. Laitman: To whatever is right to depict for himself above reason.

Student: And if a person doesn't get an answer?

M. Laitman: It means he still didn't reach a state that he can solve this question.

Student: So, I don't understand what it means that the answer is prepared for him. The answer is prepared for him, but he doesn't know how to ask correctly to imagine the answer. What does it mean that he goes above reason in order to find the answer?

M. Laitman: He cannot reach a state where the question and answer meet.

Student: Yes, exactly. How does he meet them? Because the answer is ready. The question arose in him. How does he connect them, bring the answer to the question?

M. Laitman: He needs to bring himself to the degree of the answer.

Student: But he doesn't know what that answer is because it's opposite from his intellect, from his mind and his reason.

M. Laitman: If it's opposite of his reason and knowledge, so it means he's not ready.

Student: How can a person accelerate, rush the revelation of the answer?

M. Laitman: That is by forces that the Creator prepares for him, that are before him.

Student: And if a person understands the answer, he can imagine what is expected of him and he doesn't agree with the answer?

M. Laitman: He doesn't agree, so he doesn't deserve it. He can't relieve himself from he can't solve the question. There's no other way here.

Question (Petah Tikva Center): (50:37) In a matter of above reason, a person is very tired and knows that he won't be able to pick it up. What does he do from here?

M. Laitman: He doesn't do anything. Either it's not in his forces to do, or he has abilities, opportunities to pray to get forces.

Student: Obtaining the force to cope with what faces him now. On what does it depend?

M. Laitman: It depends on as much as a person believes that he is able.

Student: Believes that he is able?

M. Laitman: Yes.

Student: Okay, so he scrutinized and saw that he is unable, he has no powers to deal with it. What does he do?

M. Laitman: He has no choice. Meaning, he, in his state, still can't. What should be changed in his state, so he can see himself as being able?

Student: Forces are supposed to change in him when he faces the correction, let's say the reforming light, as an option to correct in him, that's what it's about?

M. Laitman: Let's say so.

Student: So what does he do? So he has the environment, what does he do?

M. Laitman: He needs to organize his relationships with the environment in a way that he'll be able to receive from the environment forces to solve that problem.

Question (Petah Tikva Center): (52:47) He says here that faith is called action. One commandment is called an action. What is the action?

M. Laitman: The action is giving, bestowal.

Student: How is it possible to give if the mind is opposite from it? What causes there to be an action?

M. Laitman: I can't say. We need to see the states, and from them to see what's above reason, and in reason, and below reason.

Student: He begins by saying, I want to see that there is a judgment and there is a judge. And then he comes to a state where he has to have faith in order to come to it. And then he's told, if you perform this action called an act of faith, one commandment, it's revealed to him that there is a judgment and there is a judge. But he also says here that this act is against reason. Reason does not support it.

M. Laitman: Of course, that's called faith above or faith below reason. We constantly want faith in reason. And? So what do we do?

Student: Yes.

M. Laitman: We judge what we have, what forces we need in order to acquire that degree, and in this way we advance.

Student: But the rationale says something else - don't get something from it, gain something from it. There has to be an act. I heard before that the act is the giving. What brings one to perform this act? What calculation can lead him to saying, eventually, that it's worthwhile to give? And if it is worthwhile to give, then he is gaining from it.

M. Laitman: That's what it sounds like, yes.

Question (Petah Tikva Center): (55:48) You said that the choice is that there will be no choice but for the Creator to control, to govern. Here in the lessons, there are states when we want to come into such a state and never return to where we were. How do we muster the strength to continue with it onwards?

M. Laitman: By connection with the right environment. That's what we can receive. Additional forces from the right environment. The right environment.

Student: The right environment, we choose it more and more, right?

M. Laitman: Yes, a person builds it.

Student: A person builds it.

Question (Petah Tikva Center): (57:02) You said to the friend that we must constantly judge how we take strength and continue forward. My question is, what does it mean to go for the judgments of Torah of truth? What do we need so that we are not punished and move away from the goal? What should we see before us? What should we ask and scrutinize?

M. Laitman: We constantly need to see before us an opportunity to reach a higher degree.

Student: So, what's the right perspective on both states, on the judgment and the judge? He says we have to look at it correctly. How is my observation, how is it correct?

M. Laitman: You have to scrutinize that. Nobody but you, when you look at something, that is given for you to see. So according to that, you need to decide whether you agree with that or not. Is it something you wanted, and is it something you were not able to achieve in any state, and so on.

Student: So, the freedom of choice that the Creator gives me every moment is either to go to Him and cling to Him and not relate to what my eyes see or what my mind tells me? And what do I acquire there? When I annul myself, what do I acquire additionally in the new nature when the Creator wants me to adhere to Him?

M. Laitman: You get forces from that, forces to determine, and in this way you advance.

Student: The powers to determine are the above reason?

M. Laitman: Yes.

Question (Petah Tikva Center): (59:31) What is it about faith that gives a person elation and sublime powers, mental powers?

M. Laitman: In faith, in the force of faith, there is the force of the light that fills the soul, corrects it, organizes it.

Student: He writes here that in the force of reception from the lowliness we rise to the purpose. So, every moment do we renew this faith and hold it permanently?

M. Laitman: Yes, in every moment.

Student: On what does it depend?

M. Laitman: It depends on a person's sensitivity.

Student: The change for the better that he writes about here, what actually changes? Do I change? Does reality change?

M. Laitman: In your eyes, everything changes.

Question (Petah Tikva Center): (01:01:33) Does the person give the Creator the equivalence of form with him, or the possibility of letting the Creator to light his creations? What does a person give?

M. Laitman: The possibility or the ability to do good to His created beings.

Question (Petah Tikva Center): (01:02:29) How does a person become a contributor, a partner, instrumental in the society, and not only expecting to get powers from it and for it to nourish him? How does he become a bestower upon the society?

M. Laitman: How he can bestow to society?

Student: Yes, and not only expects to receive from the society.

M. Laitman: For this, he needs to change his relation towards society, towards the studies, towards the states that are upcoming.

Student: How not to take the society for granted, like a child takes his parents for granted, that they have to nourish him, consciously or subconsciously. And be more like a parent responsible for the society. How can such a transformation happen while a person is in the society? To suddenly begin to kind of be the parent of the society, and not exploiting the society.

M. Laitman: It all depends on how he connects to society - as the source of the forces, or as the one receiving the forces.

Student: How can he be the source, the origin of the power? How can a person become a source of power?

M. Laitman: That through him, they go on to the group.

Question (Petah Tikva Center): (01:05:17) To kind of continue the friend's question, what makes a person responsible for the environment? What causes a person to feel responsible that the environment is his, that it is dependent on him?

M. Laitman: That depends on how he feels himself when he's in the environment.

Student: What does that mean?

M. Laitman: That means where does he feel in the state that he is responsible, he has a place of responsibility, that depends on the Creator changing a person in such a way.

Student: Because there's a level of participation of working in the Ten, which we always say, it's the main work of a person is in the Ten. But that only sustains my Ten. It doesn't sustain the environment. What causes a person to feel that without the environment, he won't have a Ten either? He won't have the Creator. A person can settle for me and my Ten. What takes him beyond that, to see all of society, the entirety of the society?

M. Laitman: Only his responsibility on the whole group, on the Ten. It depends on the place of the group.

Student: What does it mean, the source of the group?

M. Laitman: Where does he come to? What duty does he reach in his Ten, in order to incorporate with everybody, or in order to pull everybody?

Student: We always say that a person has to incorporate. He has to pull. What does it mean to pull?

M. Laitman: To pull means to really be one of the leaders.

Student: Meaning, in a person's development there's a phase where he's incorporated, and a more advanced phase where he should see himself as pulling?

M. Laitman: Yes. I'd say - leading.

Student: Leading.

M. Laitman: Yes, leading.

Question (Petah Tikva Center): (01:08:33) Is it good and correct to constantly aspire to be in love of friends? Is this the right aspiration?

M. Laitman: No. No state, until the end of correction, can be whole. That's why you're pointing to a certain state, so you could say that it's not whole.

Student: Well, let's put it this way. Even if he declines from it, descends from it, he renews it. If he descends from it, he renews it. All the time. But to constantly be at the level of love of friends, of course he comes down. It's renewed in him.

M. Laitman: Yes.

Student: How can we do this, basically? How can we be in such a tendency? Is a Kabbalist in constant love of friends? No? He declines from it?

M. Laitman: Declines, ascends.

Student: Let's say when we look at you, we see that there's constantly that spirit in you.

M. Laitman: It's a general spirit.

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