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

Daily Lesson (Morning) November 8, 2024

Part 1: Baal HaSulam. Introduction to the Study of The Ten Sefirot, Item 126

Reader: Hello, we are learning in the “Introduction to the Study of the Ten Sefirot. We are on Item 126. The study material is on Sviva Tova and the Arvut system. You can send questions through there. In the study hall anyone who wants to ask a question should stand up, hold the microphone close to his mouth, and speak loudly and clearly. “The Introduction to the Study of the Ten Sefirot” and the writings of Baal HaSulam.

Item 126. 

Reading: Item 126 From what is explained, we properly understand the words of the Braita, that if one does not suffer with the public, then even when he is granted repentance from fear, which is the attribute of medium, the writing says about him and speaks in his favor, “And behold joy and gladness.” This means that one who has been granted the blessing, “You will see your world in your life,” and sees the whole reward for his Mitzva, which is prepared for the next world, is certainly “filled with joy and gladness.” And he tells himself, “slaying oxen and killing sheep, eating meat and drinking wine—Let us eat and drink, for tomorrow we will die!”

In other words, he is filled with great joy because of his guaranteed reward in the next world. This is why he says so gladly, “for tomorrow we will die,” and I will collect my complete next world’s life after I die.

Yet, what does it write after this? “And the Lord of hosts revealed Himself in my ears: Surely this iniquity will not be atoned by you until you die.” This means that the text rebukes him for the mistakes in his hand, for we learned that the sins of one who repents from fear become mere mistakes. Hence, since he did not suffer with the public and cannot attain repentance from love, at which time the sins become merits for him, it is necessary that his mistakes will never be atoned during his life. Thus, how can he rejoice in his life in the next world? This is why it is written, “Surely this iniquity will not be atoned by you,” meaning the mistakes, “until you die,” meaning before he dies. Thus, he is devoid of atonement.

M. Laitman: According to what is written, there doesn't seem to be a question. Alright? 

Question (Petah Tikva Center): (03:45) Good morning friends. I never understood what it means, since he did not suffer with the public, he cannot be rewarded with repentance from love, when sins become merits. What does it mean that he didn't share the suffering of the public? What suffering? I can't see the suffering of people. How can I share it? 

M. Laitman: Yes, you only see. 

Student: I only see but how do I share it? How do I sympathize? 

M. Laitman: Everything is measured, weighed, by the public, by the collective. If you haven't brought yourself close to the public, then you can't feel the troubles of the public or the joys of the public. 

Student: How do I force myself or maybe it's natural that when I see other people's troubles, how do I participate in this party so I can advance? If I'm not sharing the suffering of the public, we won't be able to advance? So what should I do?

M. Laitman: I don't know. Let's learn. Possibly, it says here, later. 

Student: Is it a gift from the Creator that I suffer with the public or do I build it?

M. Laitman: You build it. 

Student: I, personally? 

M. Laitman: Yes.

Reader: Item 127. 

Reading: Item 127 The Braita also says that this is the “attribute of medium,” meaning that this text speaks of a time when one has repented from fear onward. At that time, one is considered “medium.”

Yet, what does it write about the “attribute of wicked”? That is, what shall become of the time when he was in concealment of the face, which was then called “attribute of wicked”? We learned that repentance from fear does not correct one’s past before he has repented.

Hence, the Braita brings another verse: “Come you, I will fetch wine, and we will fill ourselves with strong drink, and tomorrow shall be as this day.” This means that those days and years that have passed since the time of concealment of the face, which he has not corrected, called “attribute of wicked,” they do not want him to die since they have no part in the next world after the death, as they are the attribute of the wicked.

Therefore, at a time when the attribute of medium in him is glad and rejoicing, “for tomorrow we shall die” and will be rewarded with the life of the next world, at the same time, the attribute of wicked in him does not say so. It rather says, “and tomorrow shall be as this day,” meaning it wishes to live and be happy in this world forever, for it still has no part in the next world, since he has not corrected it, as it is corrected only by repentance from love.

Question (Petah Tikva Center): (08:23) Is the part of the wicked the one that makes us move onward so we can continue to exist? 

M. Laitman: I still don't know.

Question (Petah Tikva Center): (08:50) How come the quality of medium and quality of wicked are in the same person at the same time? Aren't they degrees?

M. Laitman: Yes, but, possibly the attribute of medium in him becomes incorporated with the attribute of wicked. 

Student: Because it's still in mistakes?

Question (Petah Tikva Center): (09:29) There is an act called sharing the sorrow of the public. What does it mean to suffer with the public?

M. Laitman: That a person doesn't take himself out of the whole or the collective. He wants to feel as the entire collective, to be sorry with them, and to be joyful with them, and he feels himself that he has to always cling to the public. 

Student: This state, this emotional state where I share the trouble of the public as if it's my own trouble, that's an emotional state, right? What action brings me to that state? 

M. Laitman: To be sorry. That's what's written. 

Student: I'm sorry for what hurts me.

M. Laitman: No, to be sorry with the public, the sorrow of the public.

Student: So, let's say I don't share the trouble of the public or the trouble of another, just my own trouble, and I want to expand my feelings so it incorporates the other or even the whole public, and I will share the sorrows and joys of the public as if it were mine. He says it's really a trick. There's a trick to begin to share the sorrows of the public. What is the trick? That's what I'm asking. How can I force myself to feel sorrow or love? What is the trick that leads me to that emotional state?

M. Laitman: To get closer to the public and to discern in it, there are differences between states, and to try and become incorporated with those states as much as one can. 

Question (Petah Tikva Center): (11:56) When a person is in a state, as he writes, eat and drink for tomorrow we shall die. 

M. Laitman: Yes.

Student: In that state, how does he become incorporated with the public?

M. Laitman: I can't say. If he is properly connected to the public then both in this world and in the next world he's in the same vessel as with the whole public. 

Student: In such a reality where he's indifferent to the events of life or to what's happening around him and cares only about himself, how does he become incorporated in the public? 

M. Laitman: He can't. He can't. Rather, he has to always push himself to feel the public and try to absorb all of that sensation of the public into himself.

Student: How does he do it by force because it's against nature? Why should I take on myself the suffering of the public? Why should I feel it?

M. Laitman: If he convinces himself that this is also his, then he can do it. He can. We see that even in our time, in our days, in our state, there are many people who feel the sorrow of the public and unite with the public. There are some who are completely and totally far from it. 

Student: And a person who shares the suffering of the public, what does he get out of feeling the sorrow of the public as opposed to a Kabbalist who becomes incorporated in the sorrow of the public?

M. Laitman: Well, it's a big difference because a Kabbalist who feels the sorrow of the public can make actions for the sake of the public and one who doesn't is basically unable to do good to the public. 

Student: So why are we incorporated? Why do we incorporate in the sorrow of the public? 

M. Laitman: We want to be incorporated with the sorrow of the public because the sorrow of the public can influence us and we will understand what is the general state we are in.

Student: What do we get within this sorrow?

M. Laitman: We get a sensation. Where are we? What comes to us? How can we correct ourselves with the public? How do we pray for the public? How do we make actions?

Student: The feeling of the sorrow of the public, is it for us so we are able to turn to the Creator and perform spiritual actions or is it for the public? 

M. Laitman: Yes and no. It depends on the person. How much the connection with the public opens up to him. How much he can rejoice and feel the sorrow with the public. That already depends on the person, the root of the soul.

Student: Let's say a Kabbalist incorporates with the sorrow of the public. Let's say a Kabbalist incorporates with the state of the people of Israel right now. He feels their suffering like his own suffering. What does he do next? What operation does he do on them, for them? What happens next? How does he lift them? 

M. Laitman: With himself. He holds them and raises them through his inner efforts. 

Student: What exactly does he do?

M. Laitman: Physically, there is nothing to do.

Student: In thought, in his inner world, what does he do?

M. Laitman: In his inner world, he wishes to unite with the Creator and with the public, meaning he short circuits the Creator on the one hand and the public on the other hand through himself. This way, he wants all of them who exist within him, within man, he wants them to rise higher.

Student: This will be the comfort of the public?

M. Laitman: Yes. 

Student: Does the Kabbalist feel the good that they will receive?

M. Laitman: Relatively, yes.

Question (Petah Tikva Center): (17:57) The public regrets many things on many levels. The Kabbalist who shares the suffering of the public, does he suffer from the same things or does he translate it into his own degree?

M. Laitman: Of course, he is not sorry for the same things that the public is sorry for but there is a part of his sorrow that goes beyond his border, his boundary and he is sorry for that.

Student: He is going through a similar process where he has a deficiency and he prays from the bottom of the heart but he is actually praying for something else. 

M. Laitman: Because what becomes revealed now is a deficiency that was not revealed before.

Student: It may be that the Kabbalist feels like there is rain lacking and then the Kabbalist sees that adhesion is missing? When the comfort of the public comes, the public sees that rain comes and the Kabbalist sees that they are getting adhesion?

M. Laitman: Possibly.

Student: There is a difference in the levels? 

M. Laitman: Yes, of course. 

Student: Another thing that is difficult to understand is that when there's a deficiency that truly bursts out from the heart, is there some sort of a condemnation of the Creator because it's deficient, it's not complete, it's not in there's None Else Besides Him?

M. Laitman: It can't be, because one thing depends on the other. To the extent that you're sorry and you can ask and you can pray to enter correction, accordingly, we are rewarded.

Student: Because it's as if, if something is missing, then you have to be careful not to say that the Creator did something wrong or something is spoiled and removed, the corruption, and… 

M. Laitman: Well, of course, and it also doesn't really matter whether it is said or not. It depends on how it's accepted.

Question (Haifa 1): (20:48) How do we maintain inner joy from the reward that's guaranteed for the next world and at the same time share the suffering of the public?

M. Laitman: That, seemingly, is disconnected, one thing from the other, that the sorrow of the public is what it is for now and the joy and the reward of the next world is later. Both of these phenomena can be felt together.

Student: He's asking more generally. When we teach at the campus or even ourselves and incorporate with what is happening outside, the sorrow and the pain, how do we perceive this pain and feel it within us, and at the same time, we're happy?

M. Laitman: That's the example.

Student: That there's separation between the two? We create some sort of separation? 

M. Laitman: Different vessels, different vessels that in some of the vessels, you are incorporated with the public. In other vessels, or other part of the vessels, you're in an attainment of your spiritual state.

Student: How do we maintain both vessels? How do we maintain both vessels at the same time? 

M. Laitman: That's how they become revealed in the person.

Question (Women Romania 1): (22:37) Do we come from repentance from fear to repentance from love only through incorporation with sorrow of the public? 

M. Laitman: Again? 

Student: Do we shift from repentance from fear to repentance from love only through incorporation with the sorrow of the public?

M. Laitman: Yes and no. We have to incorporate with the sorrow of the public. We have to reveal the future of the public, the joy of the public, and then he elevates himself and the whole world. 

Question (Latin 1): (23:43) Are asking about the meaning of death in the text. What does it mean that a person has to die?

M. Laitman: Meaning the same feeling where he felt reality, it dissolves.

Question (Petah Tikva Center): (24:17) It's still not clear why we speak this way about the sorrow of the public as if it's an exceptional or such a sublime quality because the feeling of the other exists in every person. Anyone can feel, can see someone sad.

Student: You'll feel sad with him if he goes to a funeral. He can cry even if it's not his own relatives or in movies you can cry with things unrelated to you, completely fictitious things. What is so special about the sorrow of the public in that state that he talks about? 

M. Laitman: The sorrow of the public is in order to develop the vessel within the person to first feel the sorrow and then rejoice. 

Student: But it's a quality that exists in every person to an extent, even on the spectrum of autism, people do feel others to an extent. 

M. Laitman: That's correct, but it needs to be developed. 

Student: What does it mean to develop? People feel the others share more, some sympathize, are less responsive. Maybe there's some operation he needs to know as a result of the sorrow he feels? What is special here? 

M. Laitman:  What's special? That he expands his vessel. That's basically it…why all this detour that a person is doing, to recognize the souls and become incorporated with them? What does it add? It adds to him the collective vessel. The vessel that's outside of him. The vessel that he can acquire as a vessel of bestowal. 

Student: It's clear that it expands the vessels. If I feel something that exists in the other, I can understand him. I can feel its root, what is happening to him, his reality. But why here, in the medium attribute, a person is reminded, now that you're in that state, you can't just be happy in your situation? You have to incorporate with the sorrow of the public. Maybe in that state, we have to pay attention to something special in this tendency that has to be in a person. Maybe we should realize it in some special way? 

M. Laitman: Yes.

Student: What's special about the realization he needs to do in that state? 

M. Laitman: Because he is working with his inner discernment and therefore he corrects himself.

Student: Let me ask a little more. A person in this quality, he says he's very happy with what is guaranteed. It's as if he has all the good feelings to be focused only on himself and the good inheritance that he is inheriting. 

M. Laitman: Yes.

Student: Can it be that here it's about a person who feels that he's guaranteed to have the next world? He feels it, he knows he has it, and that's why he concentrates on himself and stops feeling and concentrating on the public and then, that's why he's forced to do it? Maybe that's why? 

M. Laitman: I don't think so. I don't think so. 

Question (Petah Tikva Center): (28:25) Where does the issue of Lishma, for her sake, fit in here? Is there even a point looking for it here?

M. Laitman: All of these states are actually aimed at attaining Lishma. That's what I can say.

Student: It's just basically a different way of aiming for Lishma? 

M. Laitman: Yes.

Student: What's special about the sorrow of the public in this general tendency? 

M. Laitman: That the public is not connected to him and therefore he can't pass through himself the reality of the Creator to the public.

Student: In the state of medium, does he have any relation to the public? 

M. Laitman: That, too, is there. 

Student: So, what's the addition, as the friend asked? This is what's not clear because either it was zero and now there isn't or maybe there was before and now there is two.

M. Laitman: No. It's that, the fact he is not in the service of the public in an open way, that is felt. It's felt in the public.

Student: It's felt in the public?

M. Laitman: Yes.

Student: In other words, in that state, should a person share the sorrow of the public in a way that the public will feel? What should be felt in the public that a person did in this incorporation?

M. Laitman: The public has to feel that the person gets closer to it. That's it. 

Question (Petah Tikva Center): (30:57) How do we come to feel the near emotional connection with the public?

M. Laitman: To partake with the public as both in sorrow and in joy.

Student: When we come closer to each other in our efforts to connect, are we approaching the feeling of the public? 

M. Laitman: Yes. 

Student: I wanted to point a friend in the Ten said something that really grabbed me, that to be in the sorrow or the joy of the public with a friend, I have to love him the way the Creator loves him. How do we come to such a love, like the Creator loves him?

M. Laitman: Don't ask me.

Student: Who should I ask?

M. Laitman: I don't know, that friend or the Creator. 

Question (Petah Tikva Center): (32:12) He touches a point here on the degree called medium. He says that the quality of wicked in him still does not say yes. What does that mean? There's a point here where he warns us. He says the quality of wicked in me still doesn't tell me yes.

M. Laitman: I don't know. I don't know how to answer. We will have to read above and below, before and after, in order to enter that state.

Student: Because afterwards, he says, on the one hand, he still enjoys this world. He says he wants to enjoy both worlds but, here, he warns us that if there's no submission of the body, of the places he hasn't corrected, he warns us here that every moment you could completely fall off and I'm asking, how do I make, I guess that's the point where you reach complete love, repentance from love. How do you really make the wicked in you surrender and say yes? I guess here it's truly, you're stepping on a very fine line. How do we create this inner quality where we not only feel the sorrow of the public but that the wicked in me do not defeat me?

M. Laitman: We have to reach that state and then see. I don't know.

Question (Petah Tikva Center): (34:26) I have a similar question to the friend. He's talking about a situation where a person has already corrected himself. Meaning the Creator's relation to him is good and does good. But when he looks at the quality of wicked in him, they don't want to advance. They're telling him, let's eat and drink, and today will be the same as today. They don't want to hear that to advance they have to die. And Baal HaSulam tells us that it's a zero-sum game. Either the wicked die or the righteous dies. If the righteous perishes, no one notices. So it's a state where you have to decide. And then he says the solution is incorporation in the sorrow of the public. So here comes the question. Maybe we can understand the problem. It's either that his medium wins or the wicked leave him there. And then the righteous perishes. But how does incorporation with the public solve this problem?

M. Laitman: The sorrow of the public is the true vessel. That if it really appears as one, it's basically the whole of reality.

Student: In other words, it's the vessel of his next degree? 

M. Laitman: Well, let's say. Yes.

Student: Because it seems like it's stuck. It's either this or that.

M. Laitman: No, no, no. It's a deficiency for the next state.

Student: Why? Because he has to connect the public to the Creator. He has to connect all the desires to the Upper Force.

M. Laitman: Yes. Because it belongs to the public. 

Student: And then that's what decides this dispute? 

M. Laitman: Yes. I believe so.

Question (Petah Tikva Center): (36:47) Thanks to the friend that made me ask also. He asked so beautifully about the medium attribute. It seems like the medium has two vessels. Vessel of bestowal and the will to receive. Now, what's the decision between them or depends on?

M. Laitman: You tell me.

Student: I don't know. That's why I ask. If we try to think together. He wants to advance. He wants basically what? To receive in order to bestow. That's his next degree probably. So, how can he further advance with his will to receive? If he's just being rewarded with repentance from fear. He feels there's joy and happiness here. It's really a question. How does he now make another action? That's the question. 

M. Laitman: If a deficiency is revealed, then there's no problem.

Student: What does the revelation of the deficiency depend on?

M. Laitman: On his Tendency or leaning. 

Student: So, he does want to continue the action and not remain as medium?

M. Laitman: Yes. 

Student: He decides that in advance? Thank you.

Question (Petah Tikva Center): (38:36) Man’s effort in the action called the sorrow of the public, the joy of the public. Does that attract the light that reforms? 

M. Laitman: Yes. Every single action leaves an impression.

Question (Petah Tikva Center): (39:14) Is it correct to say that the Kabbalist feels the sorrow of the public which the public itself doesn't yet feel? 

M. Laitman: Could be.

Student: He feels sorrow. The sorrow is from the concealment of the truth. The Creator and the public maybe will feel that at some point, but the Kabbalist feels that it is the true sorrow now.

M. Laitman: Yes.

Question (Petah Tikva Center): (40:02) Could it be that in the medium attribute the sorrow of the public becomes sorrow through which he sees the relation of the Creator and then he has fear?

M. Laitman: We have to think I don't know I can't tell you this.

Student: Meaning that he takes the sorrow onto himself because he already sees the Creator in his attitude to the public?

M. Laitman: Yes 

Student: So he convicts the Creator in that state and then he's sorry for that state of convicting the Creator meaning, the sorrow he had before at the wicked level as if is in relation to the public now he takes it in relation to himself, and then he asks for correction for both this and that both his aspect and the aspect of the public and that becomes true prayer? 

M. Laitman: Perhaps this is a solution. Yes 

Question (Petah Tikva Center): (41:24) The the sorrow of the public it's true that the public is in sorrow and it feels bad, but the righteous the Kabbalist feels more pain and his sorrow is that the public doesn't understand the connection between the troubles they have and the Creator the purpose of creation His sorrow focuses on that point that link, and that also is closer to the Kabbalist such a sorrow because he feels it as part of the path?

M. Laitman: You're in the right direction.

Student: How can we harness that and work with that more in the Ten?

M. Laitman: Try to convey to a shift to bring all the thoughts, all the feelings, all the states to the center of the Ten to take them through the center of the Ten and soon you will see success.

Question (Kyiv 1): (43:10) This mechanics where we raise the sorrow of the public to the Creator, meaning we use the sorrow of the public to connect to the Creator. What public are we talking about, the Ten or Bnei Baruch?

M. Laitman: The Ten, mainly the Ten. 

Student: Understood, the Ten when and as you said that we differentiate between different vessels so there are vessels where I feel the Ten and my connection with the Creator, what's the difference between the vessels here how to differentiate them within me?

M. Laitman: All right now I have no answer who has an answer, ask again.

Student: You said that there are vessels of the public, which I raise to the Creator and my connection to the Creator, they're basically different vessels and we always learn that specifically in the vessels of the public the Creator becomes revealed, that it's not different vessels. So what's the connection or the difference here?

M. Laitman: Yes, we will probably discover it. The vessels that are revealed from above downward or the vessels that are revealed from below upwards, there's a difference between them.

Question (Petah Tikva Center): (45:21) Can we then say that from above downwards there's the influence of the Ten over me and from below upwards we call it the public? Is there something along the lines of this kind of work with the Ten?

M. Laitman: Yes, perhaps. But to say that it's correct in every case, I can't.

Student: Then what's the difference between the Ten and the public? 

M. Laitman: The Ten is a corrected part of the public.

Student: How do I work with them? What's the difference with my vessels that are working with the part that's corrected in the public? What's the difference between working with that corrected part, which is already corrected? So then what do I do with it, which is different from the work with the non-corrected part?

M. Laitman: How do you determine that it's corrected?

Student: Only above reason. 

M. Laitman: That's no fact.

Student: So how can I define it? 

M. Laitman: The corrected part of the public is the one that's in adhesion with the Creator. I still can't locate it.

Student: Right, so I don't have how to determine that, just because this is the Ten and we're studying here with you from the writings of Rabash, Baal HaSulam, to me, that is a certain starting point?

M. Laitman: For now. 

Student: Yes, exactly. Then what's the part with the so-called broken part? What's the difference between how I work with the Ten, which I look at as adhered to the Creator, and the part of the public which is still not corrected?

M. Laitman: You need to work with this and to work with that.

Student: But what's the difference in my work with them?

M. Laitman: Toward the part that wants to be corrected in the public, you work by being incorporated in it, connected with it, and you kind of pull it with you. 

Student: And with respect to the corrected part? 

M. Laitman: Toward the corrected part, you only incorporate in them, so as to advance together with them.

Student: And with respect to the part that doesn't want to be corrected, that doesn't have the desire, not that it doesn't want, doesn't have a desire for correction? 

M. Laitman: Then you need to awaken it. 

Question (Petah Tikva Center): (48:48) But when you look at it within the person or on the outside, it's the same question, because the medium already has some degree of attainment, some connection to the Creator.

M. Laitman: Yes. 

Student: And the public is in concealment. In order to become incorporated with them, he has to wear some concealment over himself. Otherwise, it's two worlds. How can he connect with them at all? He essentially makes an action like the Creator's. So how does he wear this garment of concealment to speak through their language, to bring them to him? That's not not clear. 

M. Laitman: Again, the question? 

Student: How does the medium, which already has direct connection with the Creator, puts on himself such a concealment in order to speak to the public through their language?

M. Laitman: What does it mean that he is in a direct connection with the Creator?

Student: He says that he sees that the Creator only did good to him, him in a personal way, that the Creator only did good to him. Now he has to look at the public or, say, the wicked within him or the outside. He has to bring them to that state as well, to his state. So he has to speak in their language. He can't tell them where he is. So how does he do it?

M. Laitman: He adds that part of the public that in his eyes is connected to the Creator. He adds it to the part that he can elevate to connection with the Creator.

Student: And still he has to come out of his degree to the degree of the public. They just want to live from today to the next day the same. And he understands there is a much better world, but they're not going to discover it where they are. So now he has to speak to their language and convince them and bring them to him. Sounds like such a challenge. How does he do that? How does he speak their language at all?

M. Laitman: He explains to us that first of all, he comes to a state where they agree that tomorrow we will die. And then he can begin to pull them, to offer them a solution.

Student: Why will they agree to that? It's the last thing the person agrees with?

M. Laitman: And that's true. They have no choice. They have no choice. They are simply in a state where there is no solution.

Student: So they try whatever possible and they get to? 

M. Laitman: Tomorrow we will die.

Student: And then he simply needs to patiently…?

M. Laitman: Yes, because he has work.

Question (Petah Tikva Center): (53:38) He writes here about the fourth phase of love. It seems like there's a correction of Galgalta ve Eynaim and a correction of AHP. And then the first correction is that he corrects the vessel of Bestowal. And then only after he touches the fourth phase, then it's after he sentences the public to the scale of merit. Is that correct?

M. Laitman: Well, we can put it this way. 

Student: So if we shift this language to the language of the roots then it becomes much clearer. But is it that correct or just to stick to what's written and follow that? 

M. Laitman: Okay.

Question (Petah Tikva Center): (54:48) I want to ask if this is a correct direction to share the sorrow of the public and be and rejoice with their joys. This is a state of love thy friend in full. And what he talks about medium, repentance from fear, is an intermediate state where basically a person has fear. It's not complete. It's not pure love. Love thy friend as thyself. And a person might get stuck in that state. And thus, he's in two worlds, he still has a will to receive, not receiving in order to bestow. Is that a correct perspective?

M. Laitman: Well, explain this to the friends. 

Student: So, we understand it's all degrees. And one might get stuck where he has been awarded with the next world, some revelation. But he's good with that, he's joyful, and that's dangerous. Because now, he might be awarded with the next world, but it's still on the basis of the will to receive. He didn't completely give up on the wicked ones and he's in bestowing in order to bestow. It's still not receiving in order to bestow. Still not a complete degree. Is that correct?

M. Laitman: Who wants to ask something about that? 

Question (Petah Tikva Center): (56:43) So, as we started talking, in two months we have a congress, we want to reach the degree of Lishma. You said we need to pass our emotions through the center of the Ten. What does it mean? What do we need to do in practice?

M. Laitman: In practice, locate what is the center of the Ten, and it's our central point of our connection, of our Ten, of each and every Ten, and from it, onward, activate everything through the Ten, through the force of the Ten, to the Creator.

Student: We speak about the sorrow of the public, and you said we need to dress into those parts on the outside and feel that sorrow and bring that to the work in the Ten. So, I seemingly need to feel outside such great deficiencies that are on the verge of despair, and somehow bring that to the Ten, raise that as MAN through the center of the Ten, raise some prayer, so that we, bit by bit, we feel how our attitude is changing towards the outside?

M. Laitman: What do you think? Why don't you repeat it?

Student: I'm saying we all become incorporated on the outside with various desires, and if I feel sensitivity towards the outside, like the friend spoke to you before?

M. Laitman:  What does it mean, clothing?

Student: That I take the deficiencies on the outside, and I see people at the verge of despair, they see no way forward, and I take their state and bring that to us, to the Ten, and raise MAN to the Creator, raise some prayer. Now, not only I raise the prayer, but I'm trying, I don't know if it's correct, but I'm trying on the outside to bring them closer to the Creator, to tell them that there is a solution, and trust that there is a solution. But first, I think it has to work through the center of the Ten, and raising a collective prayer, raising man to the Creator, so that, bit by bit, through the prayer, we'll also strengthen our clothing or dressing into the deficiencies outside, and we will better feel the sorrow of the public. That's what I feel also following your discussion with the friend, and I think this is the work that we need to develop more into towards the Congress. Maybe do more workshops and open the hearts between us more, see how we truly aim the prayer to be better, more refined, accurate for the incorporating with the deficiencies on the outside in parallel to our deficiencies here on the inside, because you said before we have to work in parallel both with the deficiencies on the inside of the friends and those outside. Is that a helpful way forward? 

M. Laitman: Yes, it could be. 

Question (Petah Tikva Center): (01:00:42) There's a question here from a friend in addition to this clarification with the other friend. What's the difference between a person who incorporates with the sorrow of the public and wants to be better off and a person who has a Ten and he wants to do good to the public? A person off the street incorporates with the public and wants them to be better off and a person who has a Ten and wants to do good to the public?

M. Laitman: How can such a thing be in a person?

Student: I don't know, maybe conscience? 

M. Laitman: What are you talking about? How can it be that a person who did not go through his stages of development in a group, et cetera, will suddenly feel that what he's lacking is connection with the public and to turn to the Creator?

Student: Okay, so there's a unique link, connection here that a person off the street doesn't have a connection to the Creator, and so a person off the street could be included with feelings of the outside and thoughts, but it's not the sensation of the others, the way we talk about it? 

M. Laitman: No, nothing's going to help him, even if you, God forbid, you have such examples from World War II.

Student: Okay, now the addition from the friend here, a person who's in a Ten, what is the difference between incorporating with the sorrow of the public directly, let's call it, and becoming incorporated with this sorrow through the Ten? 

M. Laitman: Without the Ten, he cannot incorporate with the public. What is he suddenly turns all the connections that a person has with humanity to the form that he wants? There's no such thing. 

Student: It's clear.

Question (Petah Tikva Center): (01:03:27) Prayer is to become incorporated and not to be sorry? 

M. Laitman: Prayer is connection between the individual and additional deficiencies in order to elevate these deficiencies to the Creator.

Student: What is a trouble?

M. Laitman: Trouble? It's a sign of a narrow place where there are no Hassadim, and that's why it's impossible to draw through it the light of Hochma.

Student: So, the public can feel trouble, and a Kabbalist? 

M. Laitman: Yes.

Student: Can a Kabbalist feel the trouble? 

M. Laitman: The Kabbalist can feel the trouble. A trouble that is on part of the public or just any trouble or it's a degree in the vessel? So in what vessel? I can't answer if I don't know it. Who feels the trouble? 

Student: So there could be a difference between the sorrow of the public, a trouble that is the public feels and a trouble that the Kabbalist feels.

M. Laitman: Yes.

Question (Petah Tikva Center): (01:05:22) To become incorporated with the sorrow of the public through the Ten. We need to see the public as an external part of the Ten, that there is an inner part of the Ten and an external part?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:05:55) Is medium already Lishma? He has a Masach? 

M. Laitman: Who? 

Student: Medium, who has been rewarded with repentance from fear.

M. Laitman: He already has a screen, yes. 

Student: So why does he write that he sees the reward of his Mitzvah already for the next world? Does he not feel it already? 

M. Laitman: He feels that it's there, that it's intended for him. 

Student: So why does he write, I will collect my reward in the next world after I die, not right now?

M. Laitman: No, after he comes to the death of his will to receive, by this he will feel the reward for the next world completely.

Question (Petah Tikva Center): (01:07:05) In one of Baal HaSulam's letters, he talks to his student, he writes to him that he was essentially happy when the student told him about some sorrow, and he said that he sees it as the wicked that become revealed.

M. Laitman: Yes. 

Student: So if I understand correctly, the Kabbalist is not sorry for the same things or in the same way, meaning, maybe if you are sorry for something specific, then the Kabbalist perhaps is sorry for not having revelation?

M. Laitman: Could be, I don't know, give us the whole picture.

Student: We see that Baal HaSulam is not sorry for any sorrow of his students, so he doesn't incorporate with each and every sorrow.

M. Laitman: We don't know this. Let's say it is, let's say it is, that he's not sorry for every sorrow, just like the parents, when they look at their little child crying, and, where's my ball, or something like that, and they can't be incorporated with him in all his sorrow, because for him it's like the world disappeared, and for them, they can only be sorry that the ball is right now not in his possession. And that's it. That's all their sorrow. So there's a difference between sorrow, and there's a difference in the sorrow between the one who feels it. 

Question (Petah Tikva Center): (01:09:11) I want to ask concretely about the work with the sorrow of the public. We talked about it in the lesson, and I had the opportunity to listen to the lesson during the day, and I felt some indifference, not really feeling the sorrow of the public. I thought, what can I do? I started reading the news a bit, and I absorbed what I read, and I Delved into some bummer, I don't know, I lost all my high spirits from reading it. Did I feel the sorrow of the public? I don't know. 

M. Laitman: What you don't know?

Student: I'm asking if that's what it means to be sorry with the public?

M. Laitman: So you listened to the news and you were incorporated with the sorrow of the public, and then what?

Student: I just felt sympathy, identification with what's written, with the pain that is outside, on many different levels, as a result of the war, or just the fragments of life that people, I just felt sorry with these people. I'm asking in relation to the scrutinies before me, that I felt like what I feel is just abstruse, it's nothing, until after a few hours later I met with the Ten and I heard the friends speak, and they didn't even speak about it directly, but through the connection with the friends, I felt like there's an elevator that elevates my feelings, that until I had connection with the friends, those feelings were very earthly. So I'm trying to ask about it, because I feel it's a very subtle, sensitive work, it's gentle work, it's not something I could communicate with words, I'm sorry like this or like that, there were no words about it with the friends, but yet, the connection with the friends became like an elevator for all those sensations from the public.

M. Laitman: Yes.

Student: So I feel like I can easily just remain in a superficial incorporation with the sorrow of the public, so the question is how to qualitatively do this work, to always incorporate with the sorrow of the public, and not just to be indifferent to it, because that's also easy, also to incorporate with it, but like an elevator, to make this action of the, like an elevator, how to do that? 

M. Laitman: Search, search. 

Student: Is it true that it's not something with words, like what can you say about it?

M. Laitman: Perhaps it's not with words, perhaps it's with feelings, yes. 

Question (Petah Tikva Center): (01:12:00) It's also written that one has to be, to feel joy, how important is that, because we're always talking about the sorrow here?

M. Laitman: Yes.

Student: I understand that with the sorrow, we raise a prayer to the Creator for lack of connection with the Creator. What do we raise when we see that the public is joyful? 

M. Laitman: I can't hear you.

Student:  What do we raise when we say the public is joyful, what is that work? 

M. Laitman:. We also increase the joy, we get joy from it, so we elevate the joy.

Student:  And we need to search, like the friend just said, that he read the news and absorbed the sorrow and started working. We need to do the same with regards to joy? 

M. Laitman: Could be, could be, it depends on the person. 

Student: Is it important to not always be in sorrow, to not be immersed in sorrow?

M. Laitman: No, nothing helps, on the contrary. You, by this, you are admitting that the Creator brings trouble to everyone, that He is what, Good and does good. Well, so, how can that be? Okay, what are we doing next? 

Reader: We will move to the next part, we have the source excerpts with regards to the weekly portion Lech Lecha. Before that, we will sing a song.

Song: (01:13:50)