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

Daily Morning Lesson: September 28, 2026

Part 1: Sitrin Convention, Sukkot 2003 - Lesson 7

Baal HaSulam. Freedom of Will - Michael Laitman/Summaries of articles and letters of Baal HaSulam

Reader: Friends, we will now continue with a series of lessons from the Sitrin Convention. Today will be Lesson 7, from the 14th of October, 2003.

M. Laitman: (00:18) So, we are studying the method of ascending to the level of the Creator. The Creator had no choice but to conceal Himself from us, because after creating us, He appears to us as absolute delight, and if He were revealed to us, we would simply be slaves to this delight and we would be unable to do anything about it. We would be automatically absorbing His sensations. Therefore, in order to make us free and equal to Himself, the Creator, on the contrary, conceals Himself. But by concealing Himself, how can we become like Him, make ourselves His image? For this, the Creator created within us a starting point, a point in the heart, the so-called point of Bina, from which, with the help of our ego, we can build the image of the Creator. That is, our entire ego, in its scope, power, strength and depth, is equal to the Creator. And by using it through this point in the heart, to serve this point, to develop it, so that it would rule over the person and show him how to use it, from all of this ego, we create within ourselves the image of the Creator. How? Because by using it, we do it the way the Creator uses Himself towards us. He is completely giving, bestowing with respect to us, and so we use the ego with the point of Bina, only for the sake of bestowing.

However, if the Creator is concealed, if this point in the heart draws us somewhere, but we don't know where, it's concealed from us - otherwise we would yearn for this state with our egoistic desire — how can we make it so, from absolute ignorance, from absolute darkness, absolute concealment, we wouldn't be under the power of the ego, but independently, we would seek this path for greater likeness with the Creator, that is, to draw His image within ourselves, and according to our understanding, to create it within ourselves, to make ourselves, mold ourselves to be like Him? How can we do this? Where do we take an example, if He must be concealed from us? For this, the Creator shattered the common soul into many parts, and gave us a very simple rule: if you want to mold yourselves after Me, here is your ego, and here are all the other souls, treat them, relate to them as I do. And now, we must, we have the opportunity, utilize this material within us, the striving to the Creator, the point in the heart, that's called “Israel,” striving toward the Creator, which exists within us. We have the ego too, thank goodness, it's in place in everyone. Not yet all of it, just a small part, the so-called the animal part, it will manifest in us later - all the worlds, the impure worlds, all of this enormous ego called “Pharaoh,” it must ultimately manifest in all of us in all its might and beauty, and magnitude, and depth, and strength equal to the Creator, in the modulus, so to speak, with the opposite sign. And we must place it under the point of Bina, and thus raise Malchut with the help of Bina to Keter. Therein lies our method.

M. Laitman: (05:15) As we've discussed, for this we need to imagine where all of these souls are. For this we need to create a small group, which serves as a miniature model of this common soul of Adam and treat it as the Creator treats all creations. Why a small group? Because there you have people who understand my aspirations, and I work with them, with their support, with one another. They exalt our common goal on me, they reinforce me, support me, they understand my aspirations, I learn from them, they learn from me, and we work mutually in the same direction. This makes things easier for us, more convenient, more reliable, more joyful. It helps me in all ways, to the point that if we were to select all the possibilities available to a person — we will read more about this in the article "The Freedom" — then, apart from the group that supports me, guides me, provides me with the next degree of values that become important to me, that I will desire to achieve. Outside of that, there is really nothing else. The group defines the goal, it defines the image of the Creator that I must emulate at every moment of my presence in the group, because whether we want to or not, we are created in such a way that every particle of the shared soul, common soul, is under the control of all the other parts, either the impure or the pure, it doesn't matter which, but the law is the same. In other words, whether he wants to or not, a person is still under the influence of the society. Therefore, the choice of the group, of the surrounding society, is ultimately my only free choice, and it determines my entire path.

The problem is that the person usually forgets this. He forgets that he must only examine himself, and that he can only do this with the light of the Creator. He forgets that he can correct himself only with the light of the Creator. He forgets that all of his desires, moment by moment, are determined not by himself, but by the Creator. Or by his own ego, which is one and the same thing, for as long as he is not corrected. The only way to change this is not through his willpower, somehow, somewhere by searching for something, but through the surrounding environment, through the society. So, it follows that I have no strength of my own, I must ask for this strength from above. I have no way of seeing anything, I must ask for it from above. Whatever I ask to see from above is what I will be given as a result of my efforts. I have no way to begin thinking correctly on my own. I must create a society that surround me and provide me with values, re-evaluation of values, elevation of purpose, the greatness of the Creator. If I wish to move towards this, there is nothing within the person except the starting point of Bina. Everything else must be sought from somewhere outside, either from the surrounding society or from the Creator.

M. Laitman: (09:58) This anti-egoistic, unnatural state is the biggest obstacle on our path. We must always start to reproach ourselves, looking within ourselves, finding resources and strength within ourselves, but in reality it all lies outside of us. This appeal to something external is extremely contrary to our ego, and so it becomes very difficult for us to remember this, very difficult to control ourselves. Whether we forget this, whether we begin to imagine ourselves as a source of strength, a source of abilities, a source of thoughts, we begin to reproach ourselves, “why am I not like this?” But I cannot be any different - I should reproach myself for this, I should reproach myself for forgetting that there are external sources of my good thoughts, external sources of my strength with the help of which I can advance, realize these thoughts - and I forget this.

But what can I do if I forget? Again, I come back to the same thing, the environment, which must remind me of everything. The environment presents itself to us as a repository of our method, a repository of my good thoughts and guidance, a reserve, my memory, something that will always support me. I wake up, and it must remind me where I am, what I am, in which direction I should move, it must excite me and give me strength, it must do everything for me. Why? Because I had already invested all of this into them. My friends and I agreed that we would provide for each other in this way, and so we're now thinking about how to return this most important information, and ultimately through them back to ourselves, otherwise we completely fall off the spiritual path. That is, we must begin to accept the society around us, this artificial, special, and very concrete, like our brains, our minds, our memories, our guidance, our instructors, our parent, our educator, our doctor, our healer - everyone.

This feeling must emerge from within us that we are completely, utterly dependent on this small society around us, my group, or a larger one that now exists practically in these same spaces. In other words, a person must understand that besides this aspiration that he has, which disappears, it doesn't always exist within me, how many times a day, throughout the day, do I receive a push from within, and where I begin to remember where I am, what I am, why am I here? And if I do remember, you will see later that it's because you belong to a group, because you're still within it. Look at the people who fall out of the group, who somehow find themselves disconnected from it. They lose all sense of isolation, of being off the path, of the goal, of the path towards the goal. This no longer exists. The group doesn't provide them with such an opportunity. The next Reshimo will come along the spiral, and not just one, but several will spin through before the person feels the difference between these several Reshimot and is propelled back to search, to be on the path towards the goal. Therefore, consciously or not, we all draw nourishment from the group. So imagining everything I need as outside of me, all my memory, my strength, it's all in the group, not within me.

M. Laitman: (15:13) This is the true representation of what is on our path. And it greatly helps me to properly attune myself to the connection, to my environment, with my relationship with the environment, and then to the certain style towards the group. If I'm so dependent on the group, if my entire future is determined by it, then the group becomes very important to me. I begin to care about it, just as a person would care about someone in whose hands my soul is, my fortune, my destiny. So I no longer treat my friends with indifference. I care about their upliftment, their spiritual state and thoughts and feelings, and how they in turn relate to the group, in me, it begins to evoke such concern. I don't even have that kind of concern for myself, because I naturally have this feeling already that I control myself, somehow I'm my own master, but if I am fully, completely, my whole future, my life, all my strength, this life, the next one, and everything, it's all in their hands, it becomes terrifying. Then where are they? Why aren't they thinking about it? Why are they worried? I begin to demand from them, I begin to fear for them, to be concerned. And here, it's precisely from this egoistic point, Lo Lishma so-called, awareness rises that the power of the small society around me, it's like a person who's seriously ill, and it's completely under the care of those around them, depends only on them.

And it's simple, if I truly feel helpless, unable to determine anything that will happen to me, and it's only they, through their free will, only through their desire, who determine this, then, of course, here an urgent need arises to gather these friends, to make some kind of charter, to somehow organize it, to constantly improve and support and care, so that these common thoughts, these common aspirations, they truly be the most defining, directed towards the correct common goal, and in no case forgetting any of us. In fact, it's like this, because our nine Sefirot, except for our point, which is directed towards somewhere unknown, towards the Creator, and all our nine Sefirot, they're all qualities that are outside of me, and they're all determined by the surrounding society, the group, or by all other 599,999 souls, which, except for me, are in this system called Adam, in this common created Kli. They determine my vector, where I am moving, the qualities that I acquire, and all the qualities of the Creator, all of this is within them, not within me. Because my desire is practically an unformed desire. What is Malchut? It's simply Ratzon LeKabel, the desire to enjoy, the will to enjoy. From what? From Coca-Cola, food, sex, honor, from what exists in our world, it is here, in the first nine Sefirot. And the first nine Sefirot are all the other souls, except me. They determine my vector. I only determine that I want to yearn somewhere. Where? I don't know. I can also retreat back to my inner desire.

M. Laitman: (20:39) So, the group that I created, whatever will be within it, its understanding of connection between us, its understanding of the form of the Creator, what the Creator is, its understanding of the force of determination, what is altruism, what is exiting yourself, it determines my first nine Sefirot. What does that mean? It means, it determines the level that I have. Not one of us can be greater than the group itself. He can be smaller, he may not realize everything the group gives him - and even a small one can be, of course, with difficulty understand even a tenth part of what they're talking about, what they even realize in their common work - but never a person's imagination about the Creator, about his similarity to the Creator, his attainment can be greater than what the group presents to him. These first nine Sefirot are created, they're formed by the group. So direction can be in the right direction, but it can be very small, very low in height, and it won't allow any member of the group to exit, to be higher than this level.

So that's why I'm saying that, for example, in our central group of Bnei Baruch and in some other outer groups that are outside the borders of Israel, in Moscow, there is one in Odessa, in Kaliningrad, there are people that… You can't even imagine how actually this path towards the spiritual world is not difficult. And Baal HaSulam talks about it. It's simple, the main thing is not the force and not pressure or dozens of years, it's just important to have the right direction a little bit to move forward. So there are people that already exist on these levels, that are already higher than the group, and they come out past the Machsom. We have tens of these amongst us already. I'm saying tens, but  I'm saying also, decades ago, hundreds, thousands of years ago, it was demanded by the Kabbalists only a small surrounding, just a few people around him. That was enough, that was the understanding of the group, of society, instead of this huge group of the rest of the souls.  Just five, six people around the Kabbalists could concentrate into them all of these qualities then. We don't have this today. Today we need a huge group and a correct group in quantity and in quality, and that's why there's a lot of people that have their individual level that is already here, but this level higher than the group is this, this is the level of the group. This level right here is hidden from them, and they can't reach the Machsom, and especially to cross it.

Student: That's why the entire group must be on this level? 

M. Laitman: (24:32) No, it doesn't have to be on this level, but it must somewhere to create, how can I say, to attain such a critical mass that each of its members will be able to jump through the Machsom. There is, how could I say, I can't express it. On one hand, I'm saying that a person can't ever be above the group. On the other hand, not the entire group must be on the level of exiting through the Machsom in order to allow for this passage. How can I express it? Because there are two dependencies here: there is a general level of the group, and there is the investment of the person into the group. So the general level could be lower, but if a person is investing additionally from himself even more, then the passage through the Machsom is not with the group, it is still individual. It is individual, but this individual part, each one must add from himself. But this critical part, this critical level, it must be from the group.

And even in the physics, there is such… I'm trying to formulate this, so there must be a certain critical level in the group, and then each one that enters into it and does his own individual work passes the Machsom. So in order to pass the Machsom, a person must create a certain potential barrier within themselves, and the group already has its own potential barrier, it's just a little more blurry, it's not so clear, but it's lower in relation to the individual passage of the Machsom. You need to jump on that step, and then you can jump higher to the next step. So you must need this basis as a step, and then from there you can add your individual steps. So this critical level the group adds is that, this is that basic, the foundation step, and from there you jump. And the rest are all left here, and the group creates this additional, this level to jump from, for each of its members. So this jump is individual, it is individual for each one, but it's from that level that the group provides.

What is this level? It's a level of complete agreement in the group to exist in egoistic mutual responsibility, mutual dependency towards each other. We must work towards each other, so in order that each one, all of us and individually would be able to reach their goal. This would be enough. But the individual leap, it consists of a person wanting to break away from all of his egoism. He imagines this, of course, this is a desire, it's not real, realistic, it's not very genuine, but he still desires it, and agrees to it, and he tunes himself to this Ohr Makif. There is a general Ohr Makif and there's personal Ohr Makif, and it helps him make this additional leap.

All of this is happening, and why am I saying this? Because we have dozens of people among us that are already in the state, that they can make this individual leap, but the group, but the group can't provide them this common level, because each of our groups, wherever it is, it's still, it's still insufficient in power. So in other words, we need to unite all the groups, and raise their general level, practically. Not even to raise it, what's more important is the unification, rather than just the general rising of it.

M. Laitman: What does Baal HaSulam write about this? Do we have questions about this topic? 

Question (Sitrin): (29:32) Is there a possibility in a small group, or a large one, it doesn't matter? 

M. Laitman: No way, there is no possibility at all for a small group to reach the Machsom without having brought that group to a particular critical mass. The mass is what's needed in our time and it determines everything. Because we've come to such a state when the whole world must elevate itself, all the souls must ascend to the level of the Creator, and we are truly at the threshold of this general correction, and not the particular correction that used to happen in the past in all the centuries, because the Kabbalists have already worked on this particular correction for the world, and they prepared our world, because they've been conduits of the upper light into our world. It doesn't matter if they live with us right now, or they don't exist in bodies, but they are the souls that, being in our world, they attained personal Gmar Tikkun, and that's why they have a third Gmar Tikkun onto our second state, and they passed through it enough Ohr Pnimi. And we, through our studies, through our group actions, we attract to ourselves Ohr Makif, and everything that the Kabbalists were supposed to do to bring this Ohr Pnimi into our world, they did that, and this Ohr Pnimi already exists in our world in a sufficient enough level, and now from within, it's awakening masses of people towards the spiritual search. 

So, this inner light that the Kabbalists pass into our world, it awakens all of us towards the spiritual search, and we see that there's no need for any more individual Kabbalists. They already have done their work, so there are this special number of these tubes, conduits, through which the Ohr Pnimi enters our world from above downward, and then it awakens us, awakens the Reshimot, and pushes us. And from these souls, Ohr Makif is brought down, is attracted. This is how the world is sustained.

So, from a few centuries ago to now there is no longer calculation with individual people, but it's with the masses, with a huge mass, truly with huge masses of people that are striving towards the Creator. And if this wasn't necessary, then we in Bnei Baruch also wouldn't have any need to create groups in different places. It would maybe arise from some kind of general desire to spread, to disseminate, but it would be pretty passive. But now, for us, this is actually truly needed, it's necessary. In order for us to enter the upper world, we must create a certain critical mass, quantitative mass. We can't escape from this, and each group that's separate today is not able to do this, and the general governance has its own laws, and the general correction has its own laws, and that's it.

Question (Sitrin): (33:26) Let's take a group of a hundred people. 

M. Laitman: If you have two or three hundred people, I don't think that will help today unless it will be connected to groups, other groups of different mentality, different understanding, different geographic and social conditions. I think the group today must exist, and it must represent kind of like a miniature model of humanity. I just feel that in any other way, it wouldn't be given a passage through. This is what's happening. I highlight that I can't really predict the future, because none of this has ever been realized before, but this is how I think it'll be, and I see, I see clearly that there are people that are truly worthy of passing the Machsom. If they lived in the past generation, if they lived with my Rav - can you imagine, it's just 20 years, 15 years ago - they would have passed. But today, the conditions are completely different. Since the end of the 20th century, the world has changed the way it's governed, critically. The way it's related to from above is as one common creation. There are no individuals.

That's why all our work should be aimed towards expansion outward and to obtain and acquire more and more masses, but also raising our qualitative level from within. And I'll say again that dozens, tens of people in principle are internally prepared. It’s from their past, it’s not even to my merit, but they've already gone through a sufficient number of previous Gilgulim, or past life cycles, that they've gathered within themselves enough information, enough suffering, enough aspiration towards the Creator that's unraveling in them now, such that even just a small direction towards it, and with the general small direction, this general ascent will lead them beyond their Machsom.

Question (Sitrin): (35:56) What actions can a small group take? 

M. Laitman: How can a small group connect to a larger group so it would have this big group for its individual progress? I would say it like this: that the small group relates to a large group is like a person to the group. So, complete kind of acceptance of what's in the larger group, complete dependency on this general greater group that it will determine are my thoughts, my desires, it's my general memory, all of it takes me out of my unconscious state into my conscious state. It's everything that represents to me the true form of the Creator. In other words, so just like a person towards a group, that's like a small group towards a large group. This is just a general rule, spiritual rule. So, meaning that the general and particular are absolutely alike, everything consists of ten Sefirot, and divide into ten more, and into ten more, and so on. And there are no new laws, there's only one law: attraction, bestowal, the quality of Bina, the quality of Malchut, and that's it, nothing else - the Creator and creation.

That's why in this work between us, it's quite simple. There's not a lot of many complicated connections, but if we understand them clearly and specifically, then we focus on polishing them, then we don't need anything else. We have all of it prepared, just to convince all of you, and set it up such that, you know, that any particle… The most important thing is that when you create some kind of mechanism or system, once you start it up, it starts to maintain itself. There's like these own, there's little corrective movements within it that don't let it come out of its limits. It's kind of like a self-healing system, and somebody tries to lean somewhere, but the overall system kind of works and corrects them, and returns them back into this even more corrected state, and so on. So, this launching of the system, the booting up of it, it's the most important thing, and once it starts, it will keep moving. Just like a person will start to kind of wobble back and forth, but it won't completely fall apart, as today. It will somehow continue to correct itself, and then will right away attract itself even more general Ohr Makif that will treat it as a single organism, and this general light will truly hold it together. I hope that we will, during this gathering, will achieve this, and so far, I am satisfied. Yes.

Question (Sitrin): (39:13) Does this mean that Hashgacha Pratit [private providence] is abolished?

M. Laitman: No, absolutely not, it's not cancelled. It's about personal control. There is the general and personal control by the Creator. And general control by the Creator is exercised in our world, let's say in this world. General control is surrounded by the light of the Makif. And private control, private governance is by the Creator for each individual soul, which we do not sense. And that's Ohr Pnimi. It relates individually to each of us.

So in no way is private providence by the Creator over each of us is cancelled, but we said that for all humanity, this whole world must merge with Ohr Pnimi. And Ohr Pnimi, it must become with Ohr Makif, and this Ohr Makif must become our Ohr Pnimi. And then naturally, the focus is not on one person, what he has done, but how he relates to this world, corresponds to this world. Because we reached a level, we're at a historical level, where this whole world must be absorbed by Ohr Makif as Ohr Pnimi. Therefore, private governance is not determinative. I simply see it. You will see it too. I see it with all the people that are making tremendous efforts, and they're ready to give everything. We have this in our group and dozens of people, and in groups that are abroad, maybe not as many people, but it's there. And what's missing is this commonality, its similarity to the general governance.

Question (Sitrin): (41:56) How is this related to the Jews? 

M. Laitman: No, the Jewish people are a completely different matter. It's all part of the same system. This is what Rabbi Elazar talks about. There are two governances, providences, as we say: the general Ohr Makif and Ohr Pnimi, when we speak of an individual, an individual Kabbalist or a nation, a group of Kabbalists that once existed, and they were supposed to relay this method to all humanity. In our time, everything is shifting to the general governance. We follow Rabbi Elazar more than Rabbi Shimon. Rabbi Elazar is the son, the next degree. He always speaks of the elevation of humanity in relation to the Creator. So in our time, the calculation with the Jewish people is over with, they've finished with their historical role. Not fully, of course, but today, and not just today, but the Kabbalistic method must already develop and be presented to the whole world. 

It's always been presented to the whole world, really. We see it even among the ancient Kabbalists or those in the Middle Ages. There were groups back when, even during the Crusades, during the persecution of the Jews. At that time, the Kabbalists organized groups. Ramchal, Abulafia, they were organizing groups of Gentiles and teaching them Kabbalah. Abulafia taught Kabbalah to the Pope. What century was that? Like 16th, 17th centuries. Ramchal, he had Kabbalistic groups of non-Jews throughout Europe. There are historical sources that prove this.

So we must very clearly distinguish. The Jewish people own their culture, their customs, which contain the upper root. And in these customs, you can see, those who can see, that these external customs, they actually represent what they represent in the upper world. A regular person doesn't understand this, of course. Moshe Rabbeinu taught Kabbalists. He had a group of students, the so-called elders, and he taught them Kabbalah, what he received, the light that he received. And he presented it also to the rest of the people in an encrypted form that was understood by them, to both the Kabbalists and the common people. The common people were in a level of fulfillment, they believed that it was the way it should be, that it was given from above. Those who had the desire, they also had the understanding of what it truly was. They yearned for it, and they were able to learn further. But in essence, all this is part of the customs, and that's what it is today. Of course, over the millennia, there were all sorts of additional rituals that have been added to it, and now the rituals have practically no spiritual roots. You can't really say that, because in all the times the great leaders of the people always have been Kabbalists. Up until the beginning of the 20th century, there wasn't a single Rav who hadn't crossed the Machsom. Until Ashla, that was in the 18th century, I think, until Ashla, there wasn't a single author of Jewish religious books who wasn't at a serious level of attainment of the Creator, above the level of Chazeh de Yetzira.

M. Laitman: (46:31) And then, starting from the 20th century, there was a completely new history period that began in the correction of the souls. The whole world was now supposed to begin turning toward correction, and all of this disappeared completely. What we call the governance according to the Ohr Pnimi stopped, vanished instantly. My Rebbe, my Rav, said that back at the beginning, around the 20th century that is, he came to Jerusalem around 1922, and he said that back then in Jerusalem, there were still those, some, who were still in the attainment of the upper world. And then, somewhere from around the 1920s, they were all disappearing, dying out. And in their place, everything was descending into nothingness. The world had already begun to move toward the point where it must ascend on its own. It's not for nothing that I call my teacher the last of the Mohicans. He was really the last link in this thousand-year-old chain.

But despite this, the Kabbalists were still persecuted because these Rabbanim, the Ravs, the leaders of the generation, they understood that Kabbalists could not be allowed to be individually successful. The Kabbalists themselves weren't allowing themselves, or the masses were rising up against them and rebelling against them. The Kabbalists were being held back. They understood themselves that the time had not yet come to publish, disseminate Kabbalah. That's why the Book of Zohar was concealed, all the Kabbalistic books. It's not that they were concealed. They were being sold everywhere. They were copied. They were available. And even today, you can walk into any store and buy anything that you want. We're not doing anything new by disclosing all of this Kabbalistic information. It's always been there.

It was believed that the customs were described in Shulchan Aruch. There is a book called Shulchan Aruch, [Set Table], and it describes how to practice all of these Jewish customs in our world. And this is the book for Jewish people because these are their customs, while the Kabbalistic books are for the whole world. Therefore, throughout history, Kabbalists have appeal to all people in the same way, and we have all the historical documentation to prove this, to the extent that it was possible at the time. You can imagine the 15th, 16th century, somewhere like in the boondocks of Europe or somewhere else, there is a sudden connection between Jews and some other people. There is always such antagonism and these complicated relations, and all of a sudden the Kabbalists were teaching people, right? It was always problematic. But we see from the example of Abulafia where he taught the Pope, that he was killed. Because they started talking about the Messiah, it was a serious story. He was a great Kabbalist though.

M. Laitman: (50:29) Now, we must clearly distinguish between Kabbalah which is for the whole world, as Rabbi Elazar discusses further in the article. The whole problem is in how to convey it, relay it. It's the same group that Abraham created, the Kabbalistic group, that suddenly began calling itself a people without any reason. There is no biological reason to call them a nation. It's not racial or national. The group is obligated to convey, transmit this method to the rest of the world, to help them achieve it, to master it. And that's where it all ends, just as it's said in the Midrash, in the teachings, that the Creator supposedly turned to all the other nations and could not find a nation that would accept the Torah. What does this mean? That no egoistic desire can spontaneously accept the method of self-correction naturally. It can only be done by inserting the quality of Bina into the egoistic desire. This guided to our world the quality of Bina, even though we don't see it, it's not visible to us, but it's fulfilled by the Kabbalistic group that Abraham had created. And everything else, all of Kabbalah, all of the Torah, it's intended for the whole world. And Jews are simply a conduit for this. Where did we read it? That the Creator addressed, turned to all the nations, they didn't accept it, so then He supposedly chose. What does it mean “to choose?” As a conduit. No, I wouldn't say catalyst. As a conduit, as a necessary intermediary. There is nothing else that's intended for the Jewish people at the root. At the root, there is no need, but this is it.

Question (Sitrin): (53:03) Can you explain from the point of view of general governance, how it's related to the Jews with the European Jewry being destroyed?

M. Laitman: The destruction of the European Jews and all of the problems that persist there, it's clearly stated that all this happens because of untimely implementation of Reshimot with respect to the rest of the world. And it's been happening from the First Temple to the Second Temple, that systematically, to the extent that we are late in implementing Reshimot collectively, the attitude towards us has been collective as well. As soon as we delay implementing the Reshimot that we must implement with respect to other nations, ourselves and the other nations, then it's natural that with respect to the nations to whom we do not actualize, we fail to implement Reshimot, this happens. And we have to say that it's natural, it's correct, it's fair, it's just. And the same awaits us in the future if we don't do what needs to be done. The law is the law. 

Question (Petah Tikva Center): (54:26) Rav, what can each one of us do individually and as a group so we could pass the Machsom right now?

M. Laitman: We'll talk about that later, it's too specific of a question.

Question (Sitrin): (54:50) What is qualitative and quantitative score in relation to each other?

M. Laitman: What kind of qualitative or quantitative assessment should there be, how the groups interact with each other, what and how, this is what we're trying to establish now and define. And in the near future, after we separate, we're obligated to create this whole system and to bind it together into these tight bonds, as was discussed already by some friends, they've already spoken about this here. They're absolutely right, they understand that it must be done, it must be structured correctly according to the spiritual system by which we must be bound. I understand that there are different people who have other opinions, but they need to decide whether they want to be part of it or not. If you don't, we wish you no harm, but then you're not with us. The system that we must gradually begin to implement, we know it, we understand what it must be, and we try to explain it to you. Essentially you don't even need to understand it, you just need to follow it blindly and to ask gradually, and we'll be able to explain it gradually, and we'll be able to see the system as the same picture as in the upper world, and we'll see how, with the help of the system, we will adapt to the picture of the upper world, and we'll simply ascend to it according to it. And if there are types of connections that aren't quite right, then we'll feel uncomfortable with them, and we will adjust them naturally.

Question (Sitrin): (56:49) How do we know when we reach critical mass?

M. Laitman: The critical mass can be created practically within a matter of months, it depends only on us, how much we begin to care about our common Kli, ensuring that each of us has the pressure to push, to cross the Machsom. I must feel that I am in the hands of my friends, that I can do nothing on my own, that I'm completely dependent on them. If this inner sense of necessity is there, then everything will work out. And I feel the same within myself, I feel how dependent I am on you. Not as much as you are, but it's absolutely clear, because I am given opportunities, I am given the strength, in accordance with what I can accomplish together with you, to actualize together with you. Do you understand? Even though I have my own private providence, even before all these groups existed, still I depend on my degrees, on who, how, how much I can convey, transmit. I understand this though very clearly, and that's what pressures me, compels me, this joint opportunity to accomplish practically what the whole universe was created for. We're in this state, it's difficult to imagine something more important.

Question (Sitrin): (58:45) Is the Kli formed only above the Machsom, and if so, how do we feel our inferiority that we are still far from the Machsom?

M. Laitman: Well, it doesn't just feel like that, you know, it's like the exodus from Egypt, like all these stories they tell us about our spiritual path. So there it's told about how we escape out of Egypt, there's Pharaoh who is beating us, and there's also this need to flee, and being pursued by the Egyptian army at midnight, when there's completely no understanding of what you're doing, a person is simply just escaping from his previous state, not even knowing where. This is our inner state. And as described with this story, he doesn't know where he's running, and he's running with all of his feelings, even though in front of him it seems like there's Moshe that's pulling him out, and all the people are running after Moshe, but he can't stay in the previous state, can't stay there. It doesn't matter even to where. And in front of him, there's this huge wall of water, and the final sea, Yam Suf. It's not Red Sea, it's just incorrectly named, but Yam Suf, the final, the End Sea. And there's nothing else left to do, no choice, and there's such a hero, a quality in us that's called Nachshon, and Torah is described as a person by the name of Nachshon that leaps into the sea, and he's ready to drown, only to escape from this world, this egoistic quality. And then the waves part, and the waters part, and the whole quality, all the qualities of man pass through these qualities of Bina. There's this fierce, raging Bina. There are two qualities in it: there's Gevura and mercy. How can I say, “Gevura?” Like severity, strictness, judgment, firmness. So there's strict judgment, but it's fair. So he passed through it immediately through this quality of Bina that doesn't let the person pass through, doesn't want to accept him into its mercies, into its qualities of mercy. And this is a barrier, that this barrier immediately disappears, Gevura, which is in Bina, and then people enter this property of mercy, of Bina, and pass through this final sea, Yam Suf, where the egoism ends, and enters into the beginning of altruistic qualities.

But before they exit Egypt, before Machsom, a few of these last final states, these last few days, the person doesn't feel anything. But when they occur, these states, he doesn't understand that this is already ahead, that Machsom is ahead. And this whole passage of the Machsom, it's so chaotic internally, it's amazing. Like all the actions, and even now you feel that they pass through you, but only then you start to somehow, a little bit understand, comprehend. But only after the Machsom, when there's enough, when the true Partzuf, the real Partzuf is built, it's formed, it's created, and in it all of these experiences are accumulated. And with the help of Mocha ve Liba, there is this system of the Rosh of the Partzuf, starts to get organized, and then the person starts to understand what's happening with him, and starts to analyze all this information, and sense it properly, and organize it, correlate it, all the data with all the feelings, and truly master it.

Question (Sitrin): (01:03:05) What is the role of the individual in uniting all groups, or is there none at all?

M. Laitman: The role of the individual is to integrate into the general work. There can be an individual person in nothing. Simply it's not possible how a person can remain isolated. Instead, on the contrary, you know, we always say “L'chaim.” Whoever sees our meals, that we scream “L'chaim” for one, for the other, for the third. We just can't simply give credit to all the people that worked on all this. But it's just so we get the sense what work each one of us is doing throughout the week, what each one contributed to the group, all of it. So it's not just not to give them credit, to give them accolades. And that too, that we must give accolades and reward such people, but we want to elevate these qualities, not simply just to give gratitude, but we want to take an example. The role of the individual person is only how much he merges with the group and what he does for it, to serve it. And if you just study on your own and know the material, have it memorized, that's not helpful to anyone. No one's actually racing for the quality and memorization of the material. If you can't use the material for your inner actions, then it's completely useless to you. I would say it's even harmful. It's called “his wisdom is greater than his actions.” And in Kabbalah, it sounds like, it's like mockery. It's like a smart ass that's, it's just dead weight and it pulls on him, and he finds only more excuses and doesn't do anything and ultimately doesn't even realize himself, and nothing, no correction happens within him.

There are people that know the articles very well and Talmud Eser Sefirot, but if they don't implement it in the work of the group, it's to no avail. This is, a person can know all the material, but like a computer, when it dies, it doesn't take anything with him. This whole animalistic memory disappears. And the only thing, only the good deeds, it's not for no reason that I say that only good deeds will bring a person into the next world, because only the corrected qualities and his aspirations that he collected, accumulated over time, they realized in the group that determines his spiritual level in the group that's unchangeable. But the rest is mechanical memory and dies with the body and you shouldn't even bother with it.  And I'm telling you seriously, if you walk out of the lesson and you feel like you have a little bit more pressure, more responsibility to connect to the group, to obligate it to work on you and you obligate yourself to work on it and to connect to it  only for the sake of being similar to the Creator, to elevate yourself to Him - and we should never forget about this main goal, the group is not the goal, group is the means - if you have this with you, then the lesson was good. But if not, then it's like the lesson didn't even happen. You just received some information about some Partzufim and it just means nothing to you.

Question (Sitrin): (01:06:49) If two people have two internal groups, how can these two internal groups and these two different people can be combined into one group?

M. Laitman: You're not uniting, you're uniting not two different groups into one group, but all of us are uniting into one large group, one large organization. And we're not talking about some mechanical unification that's happening between us now, but we're talking about inner unification and understanding that without this inclusion into each other, I won't have it. I am such an egoist today and that I need such a strong, huge group that will constantly keep me on some minimal spiritual level and constantly will evoke in me some greater and greater inner upliftment. I can't do this. If I were to get up somewhere else in the morning, I would be completely distracted and confused with the world and I'd be interested in some news, supposedly news that are happening and thousands of other, thousands of problems that would arise, and I would think that they're actually very important and they need to be solved and they're very critical and I must do something and I would simply be under the influence of this outside world. And the group must be one such that throughout my life, every second will keep me simultaneously connected to the outside world without escaping it, but simultaneously in some kind of spiritual, elevated state and it's just such a… This is simultaneously I would exist in these two worlds as one, and I would see one world through the other.

Can you imagine what kind of strength you need and flexibility that's required to influence each other so each would exert such… And in Bnei Baruch, we have a lot of resources for this. We call each other. We send messages to each other's phones, to each other. We have a special free phone line between us. Even 24/7, you could talk to the friends, there are 400- phone numbers, you know, they're all connected into one system that's free. And there we give daily classes in the morning and in the evening and there's no such thing as a person just goes home after work. Well, in the morning, of course, a person starts at 3 a.m., his day in our center and after that, he goes to work. And after work usually he has some responsibilities again with us. Several times throughout the day he receives messages from us and he talks with the friends and he collaborates, organizes some things and then in the evening comes to center again and does a few more duties, like Zohar or something else, and so on. And the working hours they're the only time when a person is as if cut off from us, but even then they're not truly cut off. They're always to some extent connected to us. And everything revolves around this as we are attempting to create all kinds of other new different systems.

M. Laitman: (01:10:17) You'll hear it from the speakers here that will present during the exchange of the groups. I think it's in the plan here. Don't think that we're just trying to show off who we are or for you to build the same. We created these departments within us rather artificially at first. And later they began to become like more working, truly functioning departments. And if there is some kind of work today, then we attract it to ourselves so we could take on more common opportunities to work together, so we could invest our common energy and be on common ground. If there's a small group somewhere and it has difficulty to be connected to us and it's not united enough with us and it's not in enough common activities with us, they must invent for themselves some kind of common activities. It doesn't matter what it is, like gluing some boxes together. It doesn't matter what it is. They should simply look for some, you know, like we used to take some outside work. I don't even remember what it was for a few, yes about five hours. Yes, we took these cardboard boxes to fold. Yes, it was instead of the lesson. Was it instead of or after the lesson? I don't remember. I think instead of the lesson. And we took some boxes from a cardboard factory to assemble. They gave us these cutouts and we would just fold them together into boxes only so we could do something together in a large room around a huge table so all of us could do something together. This is a necessary thing. And it's even more important than study. It's impossible just that or this, but you need a bit of both. And they paid us just a few, they paid us just very little money, a few shekels. Nobody really counted. It didn't matter how much. We actually should have paid them. And the same thing was cultivated with Rav. If there was some kind of work, there wasn't anything special, whatever we created, we created because it was from our collective effort, from our common work.

Question (Sitrin): (01:12:46) Where is the line in the group between economic, business activity, and spirituality? Why would anyone need to communicate with you through someone else regarding internal matters unrelated to business operations? Are department heads under the Machsom really capable of explaining what lies beyond it?

M. Laitman: I'm not explaining to you what lies beyond the Machsom. Well, I am explaining what lies beyond the Machsom, but I'm explaining to all of you in our studies. You don't need any other connection. Many of you have approached me, “I need to speak to you about something. I need to get some advice. I have a question for you.” And I right away ask, “Is it personal?” What, you have a stomachache? You have problems with your wife or with someone else? “Please.” Then if I can, I will advise or help with something.

But if you have a spiritual problem, all my help, it's the same for everyone. It's at the studies or with the help of these general notes, because whatever spiritual questions you have, everyone else has too, and I don't answer them individually, not to anyone and you've probably seen this already in my replies to you, and I won't answer. I will not answer because we are all together, one common body, and there can be individual questions and answers. I can't force out of myself some individual answer. I can reassure someone, calm them down, everything's fine, don't worry, give them a little brief answer maybe to a very particular critical state situation or something. But there is no need for that. If you participate in our virtual classes, lessons, if you write general questions, and I hope very soon we will with the help of our internet department, we will be able to actually read your questions properly, live during the lessons, and I'll be able to answer you. Maybe we'll add one lesson out of the three in a week. Maybe half of that lesson will be focused specifically on the work in a group based on your questions, and you don't need anything else.

No private contacts with me will help you. I'm trying to explain to you this many times. Today, everything is perceived above the common Kli, the Creator doesn't see us just directly, point-blank. Not even one of us. He just sees us all, and not just us all but he sees us in a certain role that we must fulfill in relation to all of humanity, and only this way He will help us. And to that extent that we strive to expand the knowledge of the Creator, how can we say Hafatza, the dissemination of the spread the knowledge about the Creator throughout the world, to that extent He will help us. And you individually as one body, He will not help this one body alone, because His duty is to elevate entire humanity to Him. And to that extent He will elevate us in that role, because He has chosen us for this role, and we are called “Israel,” the yearning for the Creator. This is what Rabbi Elazar writes, and we have no choice, and only to that extent precisely and only for this He will elevate us.

Question (Sitrin): (01:16:20) Can a person understand that he has crossed the Machsom if he remains in a state of approaching or moving away from it for a long time?

M. Laitman: A person can't understand anything. If he understands that he crossed over, he crossed over, no, then no. Before that, that's all… Again, I can tell you that this transition, when it happens, I will let you know. You will find out about it yourself. What do I mean, I'll let you know? I mean that there are all kinds of illusions that I'm already there, I'm already here in the world of infinity, and so on. Of course, naturally, if a person is completely under the control of their own ego, then they think they're in the world of infinity. Of course, he’s doing everything because the Creator is commanding him through his egoism. I'll say it again, the sensation of the Machsom, the crossing of the Machsom is when you sense one single force that envelops the entire world, and you merge with it, and you're ready to do everything within it, and your “I”, your self disappears, it's completely incorporated into this force, and the state can be, and it can be alternating transition of before, back and forth, but crossing the Machsom... Well you will see it, you will hear it, and you will feel it.

Question (Sitrin): (01:17:49) What does it mean to have sufficient communication between the groups? What technical form is sufficient to ensure communication between groups?

M. Laitman: You, we, and you, we must, you know, that at the end of the morning lesson at Bnei Baruch, when we finish the class at 5:30, you know, there's all kinds of announcements that today we're doing this and this, and these people are needed for this and that, and someone is traveling here to do this, there, and so on. So these announcements about our common joint work, about our joint projects that are specific, unusual ones that are not the ones that are just constantly occurring, but each day we're doing something new. We must create such a, like a bulletin board where we could announce everything that's happening in our society and that we need to concretely work on right now, and everyone must see it. And I'm very happy when I get announcements that Baruch left somewhere over there, maybe to Zhytomyr, I don't know, and he gave a lecture to some elderly folks. In Vilnius, there were a few people that gathered for this, in Australia, finally, Yossi, with a few more people, did something there, it doesn't matter, these are just small wins. But even big ones, like a lecture for 100 people, 200 people there, like in Litva, for example, a group got organized, a couple dozen people. It doesn't matter if these are just small achievements, small or big it doesn't matter because we can't weigh them in spirituality. Sometimes even in some kind of little Zhytomyr for a few people you give a lecture and then in principle it could be spiritually significant. The spiritual significance could be greater than someone that can… We can't measure the states. This intensity is just a multiplication. It's very important to us, and these small things they're not small at all, actually.

So we must be in this type of contact with each other, and there are also many questions that our center here in Israel cannot resolve, but you can help each other resolve them. These connections they must be direct. There must be some kind of an online presence that will allow us to learn from each other, to see each other, a kind of a shared forum, both for the groups and individuals. If someone is looking for something and has some technical questions and needs solutions, and along with our advice, you can also find others. You can't have something in one group that is not also affecting another group. We understand that. What else can I tell you? 

Question (Sitrin): (01:21:34) The critical level of a group must be such that everyone in the group should be ready to give their Ohr Makif to anyone in the group? 

M. Laitman: Yes. What does this mean? I understand absolutely clearly that my spiritual welfare, advancement, degree, life and destiny, they are in the hands of the group. So, what does it mean to bestow to them? If I feel that I'm in their hands, it means that I have surrendered myself to them. I am already in this state, but I need to attain it, I need to understand that that's how it is and to act accordingly. I don't create any conditions, preconditions. I simply reach a degree where I see that it is truly so. I am within them. I am in their hands.

And then I attain a degree that I agree for this to happen, to be so, even if there wouldn't be no such mutual responsibility, guarantee. If I didn't depend on others, I would still want for this to be so. It means I approve of the structure of the Creator, and I wish to be within it, and I choose this precisely to be as the only, the right thing, the good thing. If I agree with this, it means that I have truly mastered this spiritual degree, and I am there. Meaning, out of all the possible states, I choose precisely what occurs there. I choose that the group is what guides me, I want it to be so. I completely agree, how do you put it here, to be at their disposal, in the Kli.

Question (Sitrin): (01:23:40) Please discuss family relationships in the Kabbalistic family.

M. Laitman: About the Kabbalistic family, I think today, right, I'm going to have a meeting with the women. Today, after lunch everyone's going to go on a walk. The men are going to go on a walk, and the women and I are going to meet and talk about this topic. What do I want to say? Because truly right now we have an ascent of the world, a general ascent, a mass ascent. As a result, both men and women and the animals, the inanimate and vegetative world, it must all ultimately rise and be filled with the Creator's light. Now, what can I say on this topic? There is no difference really between men and women when it comes to undergoing all of these states. And the women themselves, they feel it too. Of course, there are differences between the male and female psychology. But these are external, earthly problems. On the spiritual level, these problems don't exist.

How does this manifest itself? A woman, the way she exists in our world, she has the primary role in the raising, upbringing, reproduction, education, and so on. And the man is secondary. And it's vice versa when it comes to obtaining, hunting, the active method of dissemination, that's the man's role. The man's role is primary, the woman's role is secondary. If we properly regulate relationships the way we do in the family, it should be in a normal family, not a modern family. A modern family is the result of our various improper interrelationships and corrupt connections, the extent to which we are brought to this concept of family. If we're talking about the correct roles of men and women, then both with the men and the female part of the group, it works the same way.

The female group must have an assisting role towards the male group, a supporting role. Besides our wives, there are also other women who help us a great deal. Book publishing is primarily done by women, audio and video production. The media, that's done primarily by women. Education and upbringing of kids, there is a huge amount of work, you can't even list all of it. And to be honest, I prefer working with women, which makes sense, right? They're more diligent, they're more hardworking. For me, it's more convenient to work with them. With men, everyone knows what it's like to work with men, where are their thoughts when they're working, what are they doing really. So it's not for nothing that these qualities and functions in the family are created the way that they are, and that social life as well, the way we perform these roles in our earthly society. The same should be true for common work. The women's group is a source of labor, of the hard work and the proper attitude towards our advancement. Of course, building the Sukkot, or cooking for a thousand people, or doing something where naturally of course, our wives are supported by us in this regard, we take care of them, take care of the children. But the work that's done closer to spirituality, like the release of information, the checking, the editing, translating, this is done by women. The women, I would say are engaged in more intellectual work than the men, and they perform it better, much better.

Question (Sitrin): (01:29:08) Is it mandatory to wear the kippah in groups, regardless of their nationality?

M. Laitman: No. But usually, when people come to Bnei Baruch, they can wear the kippah or not. It's just a custom. That's all it is. It's a custom among all Eastern peoples. It's like, if it's before the Creator, it's a sign of modesty, of fear. There's nothing else to it. Usually, when you go to someone else's home, a place, you behave according to the customs of that place. We don't force anyone to do it. Many people wear the kippahs here. We have our own emblems here, Bnei Baruch one’s, but we don't have any regard to anyone, whether or not to wear a kippah or not. I personally don't care. These are external manifestations, anything other than the soul, like it relates to the bone, the flesh, it doesn't matter. If you want to, you can wear them. The rule is simply this. 

Now we want to focus on spiritual issues, not the physical, the bodily ones. Let's not be distracted by them. I think we described them clearly enough. We do not require any national or religious paraphernalia. Kabbalah is above all of these things. In the article "The Last Generation," Baal HaSulam says, let every nation remain in its own religion, let it do whatever it wants. If they want to walk around with a turban on their head, that's perfectly fine. It doesn't matter what they wear. It's all about correcting the heart. And really this issue must be truly understood by everyone.

Question (Sitrin): (01:31:15) Can inner realizations of the group interfere, or do we all go through this together, or this inner growth and merging with the Creator is individual?

M. Laitman: We don't go through it together, each one goes through individually, but each one must rely on the general level of the group. There can't be… An individual's jump cannot be higher than from the level with the group. What is this level? Only to the extent that I invest in the group, to that extent I can jump through the Machsom. Machsom is my complete dissolution, dissolving in the Creator. When I completely disappear in the group, complete bestowal, this general level of the group's here, and my level is even higher, and then I cross the Machsom. So, it's still in the direction of the group, but I add even more investment into the group, and then I pass the Machsom. This individual jump, this leap also happens in the group by me. Because what does it mean to pass the Machsom, if it's not to annul your “I?”

Question (Sitrin): (01:32:27) Does the Kippah symbolize the screen?

M. Laitman: Everything is symbolic, and all of the laws of Judaism that Moshe wrote down in such a specific way, so people would obey them. Where could he have gotten them from? He got them from his spiritual attainment, and that's why all these laws, and there are many of them, you can't imagine, you know what Talmud is, and how they're explained there in such a very special detailed way, through all kinds of work, agricultural work, work with the land, and plowing, and harvesting, and the turning of the earth, and the cutting of the trees, and the pruning, and all kinds of work with inanimate materials, and vegetative materials, how to sow, how to harvest, all kinds of combinations, mixing inanimate with living, and how to properly eat the food, and how to properly prepare it, and consume it. On each level, how each level must be prepared in such a way, be corrected to reach even a higher level, and the highest level is the Kohen. This is the work in the Holy Temple, for example, and how all of these corrections are organized in a way, all the way up to Him, so He could do the final correction in relation to Gmar Tikkun. All of it is described in very complex tractates, and we don't need any of it for our spiritual work. All of it described by Kabbalists, such a people for thousands of years, it would be just dealing with the analysis of all these different conditions on their unconscious level. That's why Kabbalistic books were hidden, but these books were revealed, and in our time the opposite is happening, because right now there's this complete distancing, and rejection of the way the higher laws are expressed in the form of Talmud and the attraction, understanding to it, and the way it's expressed in the form of the language of Kabbalah. And Baal HaSulam writes about this. There’re four different languages of how it's expressed, of the upper laws in our world and we already discussed this.

Question (Sitrin): (01:34:53) How do we build a Masach for each Reshimo? 

M. Laitman: How do we build a Masach for each Reshimo? Based on the laws, Ibur, Yenika, Mochin, Aviut Shoresh, Gimel, Dalet, this is what we're studying. In other words, if we're talking about the Masach and Reshimot, all of this as we discussed, this is specifically studied clearly in the “Talmud Eser Sefirot.” 

Question (Sitrin): If we say that men are already busy with something almost all the time: work, dissemination, and so on, what does it mean to also invest in the group?

M. Laitman: Well, it's not just men that are busy, also women are busy too. It's just that women work mostly at the home. That's why in this work that she's busy with at home, it still counts. Regardless of her intention, it doesn't matter what the person is actually busy with. If he's busy with obligatory work, that's equivalent to that he's busy with community work and he's doing the service to humanity.

So if all a person's life is dedicated only for the spiritual ascent and he works eight hours on his job and then two hours he's running around with errands like bank and post office, telephone, telegraph, I don't know what else is needed in our life, only to exist, survive, to run around through all these different stations and so on. It doesn't matter, that's how our life's arranged. But into it we must breathe into our intentions so we'll completely be connected to the spiritual world because our entire world, our entire state only consists of what? Eight hours we sleep or six or five or four, whoever can manage what. How many hours do we work? How many hours do we eat and take care of our own bodies, our children and completely unnecessary things, right? This world is created in strict accordance with the upper world. That's why all of our activities, and depending on the structure of their soul, depending on their earthly circumstances, only if the person adds to them only the intention to strive, to yearn towards the Creator and devote all his free time to the group, again, only to strive towards the Creator, then it's enough.

If a person has 30 minutes a day, that's all he can truly give, and if he can fill that with work, that's enough. And all the other hours, he can do whatever, calmly do whatever he needs to do. It's just that where is his heart? Is it there or not? And that's his responsibility. And the rest of the world, the external world is structured in such a way that you can safely remain at your own work, and we have a lot of people that work ten hours a day at their work, and you don't need to leave them, you don't need to switch to something else, you don't need to quit at all. If a person wants to devote more time to spiritual work, that's an inner thing. This is what our world is created for. That's the purpose, such that in its earthly primitive form, we would constantly continue to labor and continue to work. All this work is within us.