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

Daily Lesson (Morning) July 30, 2024.

Part 1: Baal HaSulam. Letter No. 18.

Reader: Hello, we are going to be reading Letter number 18 from Baal HaSulam. We can find it in the Arvut system as well as in Sviva Tova, where you can ask live questions as well. Letter number 18 from Baal HaSulam. 

Reading: (00:26) Letter No. 18

... However, keep away from suffering a man’s jolt prematurely, for “Where one thinks is where one is.” Therefore, when a person is certain that he will not lack abundance, he can focus his efforts on words of Torah because “the blessed adheres to the Blessed.”

But lack of confidence behooves labor, and any labor is from the Sitra Achra [other side], and “The cursed does not adhere to the blessed,” for he will not be able to focus all his efforts on words of Torah. And yet, if he wishes to travel overseas, he should not contemplate these things at all, but very quickly, as though the blink of an eye, and will return to normalcy, so as not to scatter his sparks in times and places that apart from this are still not sufficiently united.

Know that no flaw comes from the lower ones except in the permitted time and place, as it is now, meaning whether helpful or regretful, or God forbid despairs at the present moment, it is “rushing the end in all the times and in all the places in the world.” This is the meaning of “a moment of His fury” and “How much is His fury? A moment.”

Therefore, one has no choice but to direct all the present and future moments to be offered and presented to His great name. One who rejects a moment before Him for it is difficult displays his folly openly, for all the worlds and all the times are not worthwhile for him because the light of His face is not clothed in the changing times and occasions although one’s work certainly changes because of them. This is why thanks to our holy fathers, faith and confidence above reason have been prepared for us, which one uses in the tougher times effortlessly and tirelessly.

This is the meaning of “By this comes lightly, ready for all His works on those six days.” The letter Hey, which is the root of creation, is a light letter, and laboring to enhance its level does not help at all, for it is thrown, as in “no reason and no end.” Therefore, one who assumes the complete burden of the kingdom of heaven finds no labor in the work of the Creator, and can therefore adhere to the Creator day and night, in light and in darkness. The Geshem [“rain,” but also “corporeality”]—which is created in coming and going, changes and exchanges—will not stop him since the Keter, which is Ein Sof, illuminates to all completely equally. The fool—who walks under a flood of preventions that pour on him from before and from behind—says to all that he does not feel the cessation and the lack of Dvekut [adhesion] as a corruption or iniquity on his part.

Had he sensed it, he would certainly have strained to find some tactic to at least be saved from the cessation of Dvekut, whether more or less. This tactic has never been denied of anyone who sought it, either as in “the thought of faith” or as in “confidence,” or as in “pleas of his prayer,” which are suitable for a person specifically in the narrow and pressured places, for even a thief in hiding calls on the Creator. For this reason, it does not require Mochin de Gadlut to keep the branch from cutting from its root.

“If he does not do these three for her,” she shall “go out” into the public domain under the enslavement of people, “free, without money,” to this master, because he will not be given anything for his labor in idle things. It is as it is written, “They that make them shall be like them,” etc., and what will one who was created by the worshipped—who bows to his own work—ask of them? Therefore, anyone who says he has preventions from above, I say about him that he lies in the name of his Maker. He maliciously pretends to be unable because he does not have the real desire to adhere to the Creator due to his strong ties to the Keterim [pl. of Keter] of impurity. That is, he does not wish wholeheartedly to part from them forever.

This is the meaning of the words, “And you who have no money come, buy, and eat. Come, buy wine and milk without money and without cost.” In other words, our only prayer to the Creator to give us of His wisdom and splendor is because He desires us to adorn ourselves before Him with these desires, as in, “Spirit draws spirit and brings spirit.”

For example, because it is impolite to come before the king without some request ... but in truth, we have no business with the gift itself, but in being granted with Dvekut with Him, whether less or more.

Thus, a slave who wants to cling to the king out of the craving in his heart begins to practice royal manners and sets up for him some request. But the king rejects him. If he is clever, he will say to the king the sincerity of the point in his heart—that he desires no gifts, but for the king to assign him any service, the least of the least, in whatever way, as long as he is even slightly attached to the king in a connection that will not be stopped. Instantaneously, the king has revealed it to us in the form of Dvekut [adhesion], which is contemptible in the eyes of the lowly and its value is always according to the measure of desire of the point in the heart, meaning the prayer, faith, and confidence that he will never be wanting, even for a moment during the twenty-four hours of the day.

But the lowly—in their point in the heart—do not crave Dvekut with the King Himself, with the King’s body, but with His numerous gifts, who distributes property and strength with wonderful delights, sparks flow from the bottom of the heart toward His immense gifts. For this reason, they find Dvekut with Him laborious, for what will they get out of it and other forms of “so what”?

Rather, “apples of gold...” for which anyone who understands will mock those worshippers whose heart is deficient, who say to all that they are fools because they say they have preventions.

But “The covenant of the fathers did not end,” and “He who comes to purify is aided.” First thing in the morning, when he rises from his sleep, he should sanctify the first moment with Dvekut with Him, pour out his heart to the Creator to keep him throughout the twenty-four hours of the day so that no idle thought will come into his mind, and he will not consider it impossible or above nature.

Indeed, it is the image of nature that makes an iron partition, and one should cancel nature’s partitions that he feels. Rather, first he must believe that nature’s partitions do not cut off from Him. Afterward, he should pray from the bottom of his heart, even for something that is above his natural desire.

Understand this always, even when forms that are not of Kedusha [holiness] traverse you, and they will instantly stop when you remember. See that you pour out your heart that henceforth the Creator will save you from cessations of Dvekut with Him. Gradually, your heart will grow accustomed to the Creator and will yearn to adhere to Him in truth, and the Lord’s desire will succeed by you.

Yehuda Leib

Question (Petah Tikva Center): (13:55) Where a person thinks, that's where he is. That's a law that's only for when you reach the degree of a Kabbalist or also a person in the beginning of his way? 

M. Laitman: I heard the first few words. 

Student: That where a person thinks, is where he is. Is that a law that is correct for everyone or only for the Kabbalist who is already in such a degree?

M. Laitman: Well, usually it is certainly for people who walk the path, and they feel where they are.

Student: We learned that I'm not responsible for my thoughts. They come. Maybe I'm responsible for my attitude towards them. But, so what do I do? It's like this very stiff law. If I have a thought, I can't express it. I'm sorry. 

M. Laitman: Yes, if you're thrown to some side and you cannot straighten it, that point that you're in, so it will be directed towards the Creator, towards adhesion with Him, towards advancing towards Him together with the friends as it needs to be, then you should only pray. 

Student: Can I ask another question? 

M. Laitman: Yes.

Student: Yesterday in the Ten, we did a preparation for the lesson, and we came out with a question from the workshop. It wasn't clear to us what it means to bring the Creator in between us.

M. Laitman: Yes.

Student: So, what is it to enter the Creator between us? 

M. Laitman: That to each and every one and to everyone together, it will be clear that we are directed towards Him, that each one will check himself, and in this way, we will associate ourselves with Him. 

Question (Petah Tikva Center): (16:23) He writes about three things: faith, confidence, and prayer. It's not clear to me what this confidence is. Prayer, it's clear that you have to reach the force of faith that comes from above, and in wholeness, blessed adheres to the blessed. He proceeds in telling us about that. What's the confidence that precedes the prayer? 

M. Laitman: That where he is right now, in that state that he is in, he is also in the Creator's will. 

Student: The confidence is that he is in the will of the Creator, meaning that he feels the desire of the Creator?

M. Laitman: No.

Student: What precisely?

M. Laitman: He understands, he knows, or he hopes that he is in the Creator's will. 

Student: And this gives him the confidence to continue to the prayer, actually? 

Question (Petah Tikva Center): (17:43) What's the difference between the personal longing and our common longing for the Creator?

M. Laitman: Our longing together for the Creator is the complete measure. And we want to rely on the fact that I, together with my friends, am longing towards the Creator, appealing to Him, walking towards Him, coming closer to Him. And this is how we try to advance. 

Student: With what Kli do we fill our common longing?

M. Laitman: In the connection between us.

Student: He says that a person sees that there are cessations or preventions, so he's kind of like a fool. He doesn't see reality because of that. He can say that about himself, but can he say that about preventions that he sees the friends have? 

M. Laitman: Why not? Of course, if he's in their place and he actually feels the same preventions that they do but in and of himself, he can also say that about them. But this is how they feel, and in spite of that, they need to advance.

Student: But doesn't that lower the attitude we have towards friends?

M. Laitman: Clearly, he can't think about the friends that they are already in a corrected state. However, the fact that he looks at the friends, that they are making efforts just like him, so he grows stronger by that.

Student: Let's say you see a friend that's in a corporeal state, or in something that you can really tell that he's collapsing from it, he's not withstanding, at least it appears like he's really working hard. So, how do we justify such a state in relation to the Creator, not in relation to the friend? 

M. Laitman: The Creator gives each and everyone and also everyone together necessary things that they need to be incorporated with and rise above and advance in such a way. 

Student: So, that's exactly the question. What's the difference between him giving to each and everyone? Let's say he's giving to himself, and he doesn't see that he's justifying to the Creator in relation to himself. It's clear that it's not correct.

M. Laitman: Yes. 

Student: But how can you justify one's attitude towards his friend where it appears like, how can a friend withstand that? 

M. Laitman: A person could say that he doesn't see correctly, they have eyes but see not, that it was given to him only so that he would be able to justify the Creator and pray for the friend, meaning to perform all kinds of corrections, but these are personal corrections.

Student: It seems like the friend's making all the efforts, and with that, there's something that's greater than him, something that nevertheless disconnects him, and I don't just use words here. But what can we do with this?

M. Laitman: Above reason, to relate to the friend, or to friends, and see them, that they themselves are actually corrected, that they have already corrected themselves. 

Student: And what is the relationship towards the Creator through this? 

M. Laitman: Also. 

Student: That this is the correct thing that's happening here? 

M. Laitman: Yes. That one can also only say about himself that, what can he do? He is still not corrected. Otherwise, he would see everyone in a perfect state. 

Question (Women Rehovot 1, MAK 32 and MAK 39): (23:01) Why does Baal HaSulam write that all the difficult efforts come to the Sitra Achra? He writes, without confidence, he's toiled, and all the toil comes from the Sitra Achra.

M. Laitman: Yes.

Student: So, they're saying, we're talking about investing efforts, so why does Baal HaSulam write that the efforts are going to the Sitra Achra?

M. Laitman: If a person sees that there is some obstacle ahead of him, and he needs to overcome it, instead of turning to the Creator, and that the Creator will take care of it, then he's under the rule of the Sitra Achra, the other side.

Question (Women Turkiye 8): (24:00) How can you increase the desire for adhesion with the Creator?

M. Laitman: Only through the environment. When I look at the friends and I see how much they're advancing, and they want it, and they run for it, out of that, I grow stronger. Only through the environment.

Question (Women PT 38): (24:34) Baal HaSulam talks several times about faith and confidence. What is faith, and what is confidence in the work? 

M. Laitman: Faith means faith in the upper force. That He arranges for us every step along the way. And without Him, certainly we're not able to understand or do something to understand ourselves. That's faith and confidence in Him. That if I hold on to Him, then I have nothing else that I can hold on to, but this is completely sufficient for me. Then I only hinge on the Creator, my hope for correction. 

Question (Women Rehovot): (25:34) How do we build the confidence in the Ten?

M. Laitman: By talking about what he writes to us in the letter, and as much as we connect between us in order to discover our connection with the Creator, because this is how it is, from the love of people to the love of the Creator. This is how we build our connection, and this is how we try.

Question (Petah Tikva Center): (26:32) He writes here, and for this, thanks to our Holy Fathers prepared for us in the faith above reason, that a person uses them without toil effortlessly and tirelessly. How is it effortlessly and tirelessly that they use faith above reason?

M. Laitman: Because to reach faith above reason, for that, it's enough for a person only to pray. 

Student: What does that mean? I am now praying and receiving the force of faith, and..?

M. Laitman: Yes.

Student: And it's easy?

M. Laitman: They say it is easy.

Student: Maybe only after I'm in faith above reason it eventually can appear as easy, no?

M. Laitman: No. Nevertheless, well, this is, first of all, it's the only thing that you can do, and second, only through faith above reason, you discover your adhesion with the Creator. 

Student: Later on, he writes, I didn't understand anything. Is there a possibility to explain this?

M. Laitman: What does it say there? 

Student: Maybe the reader, read the paragraph, because I didn't understand anything.

M. Laitman: I don't have the book,

Student: So, I'll read, if these three, he does not do these three, he shall go out into the public domain, under the enslavement of people, free without money. What does that mean? 

M. Laitman: That if he doesn't keep something, then he goes out under the influence of the broad public, the influence of the broad environment, and it confuses him and pulls him away from being directed towards the purpose of creation. 

Student: What is free without money to this Master? Because he will not be given anything for his labor and idle things.

M. Laitman: Yes, that all the previous labor that he did before disappears.

Student: It is as it is. What should he ask from those who are lost, who bow to his own work and ask of them? What does that mean? 

M. Laitman: Which deficiency does he come to?

Student: Therefore, anyone who says he has preventions from above, I say about him that he lies in the name of the Maker?

M. Laitman: Yes. 

Student: What does that mean?

M. Laitman: That anyone who says that he is given these questions, these difficulties from above, and it's not that these difficulties are help from the Creator, and he should go for it, and overcome, and ask for corrections over it, and in such a way advance towards the Creator. If he doesn't look at them in this way, then he is truly in the opposite form to the Creator.

Student: In the continuation he says, but maliciously pretends to be unable because he does not have the real desire to adhere to the Creator. This is what you explained, due to his strong ties to the Keter of impurity. What is that?

M. Laitman: Well, to all kinds of intentions of the evil inclination that he is connected to.

Student: Meaning, they don't want to separate from the will to receive.

M. Laitman: Yes. 

Question (Petah Tikva Center): (31:02) What are the fine tactics in order to not disconnect from the Creator? He says that we get the force of faith, the force of prayer, and through them we can find certain tactics to not disappear, to disconnect from the Creator. What are these tactics? 

M. Laitman: Well, tips, counsels, I don't know how to say this properly in Hebrew. That each and everyone writes something for himself, he reads something, he does something, he strengthens himself with a few friends so that eventually it helps him. These are the supporters. By which he does not deviate from the path. 

Student: Later on he says that every request for every prayer actually and eventually is adapted to a person specifically in the narrow and pressured places. What does that mean that they're adapted specifically in these pressured places? 

M. Laitman: That there where a person feels narrowness, that he's not certain, not capable there, it helps him.

Student: These pressured places that were asked earlier about by some friends, they're actually difficult moments along the way. 

M. Laitman: Yes.

Student: What is a difficult moment? What are difficult moments? 

M. Laitman: It's how each and everyone judges. But the tough moments it's when a person cannot be connected directly to the Creator. Where they pull a person away from the straight path, they push him out of the straight path. And then he gets confused and he has a difficult time. 

Student: When you say that you're going to push him from the straight path, it's like we talked yesterday about deviating from the path?

M. Laitman: Let's say so.

Student: Is it the same as me not seeing the friends in the right way, that I don't have the possibility to see the friend right now in faith that he's truly doing all that needs to be, and he's making the effort. In short, I'm seeing him with a bad eye. Are they the difficult moments along the way?

M. Laitman: Yes. 

Student: By that, am I doing the lack of giving contentment to the Creator when I see the friends that way?

M. Laitman: This was given to you in order for you to grow stronger and justify the friend. And precisely by connection with him, you'll get closer to the Creator.

Student: So, that's what I'm asking. In those points, is it right to ask for the force of love at that moment? It just shows me how much less I love the friends. Can you say such a thing that the force of love is if I ask it from the Creator in these moments, it can let me see the friends in a better way? In a higher way?

M. Laitman: Yes, yes.

Question (Petah Tikva Center): (34:40) We just said that we receive forces from the friends. So, there's a stage that comes in our development. I heard it in the scrutinies from one of the friends. A state comes where instead of receiving forces from the friends, he starts to see them in a not a good way as we just talked, and it begins to weaken him. Now, actually, we're supposed to receive forces from the friends, an upliftment, but now a person is in a state where even if he knows, like Rabash teaches us, that we have to go and check the love, that he's blemishing the love, but he needs forces to strengthen the love, and if this repeats itself, and develops, and perpetuates in this way, he gets weaker, because how can you ask for love all the time? How do we come out of this state? How do we develop and advance from this state that the Creator gives us in which a person sees in a not nice way the friends and therefore can also not receive forces from them? When we say that a person comes into his development in the Ten to a state where he doesn't see the friends in a good way, on the other hand, he needs the forces to overcome this. He needs to receive forces from the friends?

M. Laitman: Or from the Creator.

Student: Or from the Creator, okay. So he tries, that he understands he needs to ask for forces from the Creator, forces to overcome with love, but if this state continues days, weeks, months, he can no longer ask for it anymore. He needs forces from the friends, and because he's not in a good connection with the friends, he's not capable of receiving forces from them. After all, those forces you receive through the friends.

M. Laitman: Yes. 

Student: But he doesn't see them in a nice manner, and he doesn't know how to come out of that stage. How do we come out of this stage in the work in the Ten? What's the advice for someone to come out of that kind of a state?

M. Laitman: Well, he goes through such an inner crisis wherein he sees that he has no other possibility but to invert his relation to the friends, to see them as loved ones that are connected to him, that we're all operating together. 

Student: And he goes through this crisis actually between him and the Creator, not through the friends? 

M. Laitman: Yes, well, I don't think it seems to him so much as a crisis. He just sees that it happens. Yes, and it will happen again and again. 

Student: Yes, as far as he's concerned, you can see there's no end to it, right? You can see the tip of this. 

M. Laitman: Yes.

Student: Yes, so, Rav, again, what's the advice to a person in such a state? He understands what's going on. He doesn't know how to receive the forces for love. 

M. Laitman: Prayer. What else can you do here? Prayer. That's it. In the prayer, he should include his state, his relation to the Creator, his relation to the friends, and in such a way.

Student: But we already feel and understand that this prayer is because he's not connected with the friends. This prayer doesn't give him sufficient forces. The state itself disconnects him from the friends, and the prayer, when he does a prayer on his own, it also doesn't help him.

M. Laitman: If it is so, then he has no counsel except for crying. Crying.

Student: That does influence the friends around him? Okay, maybe that will really move something. 

Question (Petah Tikva Center): (39:41) He writes, well, first of all, this letter is, wow, I mean, Baal HaSulam truly evokes things in us, it's truly an amazing letter. He writes, in relation to the prayer, that there is some problem here, he doesn't have a true desire to adhere to the Creator, and he says, one who says that he has preventions from above, I say about him that it is a lie because he doesn't have a true desire to adhere to the Creator, he doesn't want from the internality of his heart to separate or to part from the will to receive, etc.. So, there is like a dead end here. On the one hand, I want to ask for something but I don't really want it, because this is His will, he writes later on that it's the Creator's desire, these are like adornments, and the one who doesn't allow me to really want it is the Creator Himself.

M. Laitman: Yes, of course, about everything you can say, this is the Creator.

Student: Well, yes, but we are supposed to develop a desire of our own towards something that we cannot really want. It's only in His hands whether we will have this desire or not. So it turns out that if the Creator wants it to happen, it will happen, if He doesn't want it to happen, it will not happen.

M. Laitman: Oh, well, if we talk that way, then let's just go home and that's it. 

Student: Okay, so I nevertheless should be in this prayer all the time and develop this longing, right? 

M. Laitman: Yes. 

Student: Okay, so another question about that. How over time we together as a Ten develop faith in our prayer? 

M. Laitman: Where you hear from all of your friends that they believe in the force of prayer, and they truly come to every opportunity they have to incorporate with friends and raise to the Creator the prayer, from gratitude to requests to tears and everything. So, when you see that this is how they think between them, then you, too, are integrated in that.

Student: This state that we have to reach a prayer to the point of crying or longing, I see on myself even yesterday. We read this letter, and today when I got up in the morning, I tried to implement this advice by Baal HaSulam: the moment he rises from his sleep to ask to be adhered to the Creator. And already on the way here, I felt how the bothers of life, the troubles of life take over me and pull me away.

M. Laitman: Okay. 

Student: So, you say this prayer, this counsel, we did it a few times already, and time blurs it. You basically say, okay, that's the situation, I will ask, I will flow along, I'll come to the lesson tomorrow, I'll also ask again. 

M. Laitman: The fact that we receive these things as something that flows and comes to us and confuses us, attracts us, is, maybe it appears to us that way, but it's not correct. It's not correct. And the Creator looks at every moment in a harsh manner.

Question (Petah Tikva Center): (44:11) How the moment that a person doesn't know how to take the next step, he will turn actually to the Creator and not try to solve it by his own forces?

M. Laitman: Let him try with his own forces. 

Student: Why?

M. Laitman: Because by that, he chooses that he himself is stronger and more powerful than the Creator.

Student: So, he's a fool. So what's in that? 

M. Laitman: Yes, then he goes through the system that teaches him who the Boss is here and comes to a request to the Creator in a correct way.

Student: But he has to go through this roundabout, this detour? 

M. Laitman: You don't have to, but if he does so. 

Student: So, my question is how to truly, even in my personal life or in the society, in dissemination, when a person is at the crossroads and he doesn't know where to take the next step, nothing is clear to him, he can't hear the direction from the friends or any counsel from them, how to turn to the Creator at that moment and not to start working by his own forces and enter a long period of confusion.

M. Laitman: Only to go in adhesion with the friends. Yes. Connect to the society.

Question (Petah Tikva Center): (45:49) When some disturbance comes, I realize it enables us to be connected to the upper force. But why, nevertheless, in corporeality a person has to meticulously do everything as though there is no Creator. What does that give? The obstruction, it's clear, it's a connection with the Creator. Okay, I made this connection, I relate it comes from Him, but why in corporeality do we nevertheless have to take care of each and every thing? Why is it not enough just to have this connection?

M. Laitman: Because we are in the corporeal world. You must perform all the actions as if there is no upper force.

Student: Yes, it's clear. I'm asking what is the reason for that? Why does the Creator want that? Why is it not enough for Him? I mean, what is the obstruction for? He wants me to pay attention to Him. Why is that? Why, nevertheless, in corporeality I have to meticulously, even with every little detail, keep taking care of it as though I have no connection to Him? 

M. Laitman: Because that changes the person. It cares for the person. It's through these corporeal systems operates upon his spiritual systems. And that's how it works. A person is completely included from these two systems. 

Student: Is there a state where it's just enough to have the spiritual connection without doing something in corporeality?

M. Laitman: There is. 

Student: So this is enough?

M. Laitman: Yes, but eventually we have to do this and that. 

Student: So, through corporeal actions, I also make a connection with Him. I shouldn't slight these things?

M. Laitman: Yes. 

Question (Petah Tikva Center): (47:56) A person understands his mistake, that he needs to go above reason, above the criticism towards the friends. But again, the Creator brings him back to that same criticism even though he knows that he prays, he goes above reason, he knows the direction, he knows everything, but the Creator brings him back to that state. What can he do with this criticism that he goes back to each time? On which line can he emerge?

M. Laitman: Eventually, he does a scrutiny upon a scrutiny.

Student: But nevertheless, there are endless details in this criticism. There's no end to it. 

M. Laitman: No. There is an end to it. There's nothing you can do about it.

Question (Petah Tikva Center): (48:43) I want to continue the friend from before when he said, on the way to the lesson, he made preparations, but on the way to the lesson already, the troubles of life start bothering him. He writes here, anyone who says he has preventions from above, I say about him that he lies in the name of his Maker. He maliciously pretends to be unable, because he does not have the true desire to adhere to the Creator due to his strong ties to the Keterim, plural Keter, of impurity. That is, he does not wish to part from them forever, from the internality of his heart.

We read the article in the Ten also yesterday, and one of the friends even said he has a difficult time, a difficult time reading the article with the friends, a difficult time getting into it. And this is the situation the Creator placed us in such a state where we have strong ties to the will to receive, and we're not able to break free from it. This is the truth, this is the state, we feel it. But here he writes that anyone who says such a thing, that he has preventions from above, I say about him that he lies in the name of his Maker. So, it's not a lie, that's a reality. So how do we help each other not to fall to this domain of the public, public domain? Because now we are under a strong influence of you, of Baal HaSulam, of the friends, our thoughts are directed towards correction, everything works, the system works. But when it evaporates and we go out to the public domain, seemingly we have no chance in this world, that's what we feel.

M. Laitman: Yes.

Student: So how do we help each other not to enter the public domain but remain in our own authority? What can we do here in that world? 

M. Laitman: Show examples, each of us to everyone, of how we need to overcome. 

Student: What does such an example look like? I want to show the friends such an example. What is it, what should I do? 

M. Laitman: Show them that you're connected, that you're helping, that you want to come closer, and that's it. That you come to the lesson, that you, well, all the positive things that we can show the friends.

Student: So why doesn't it work on us? Why doesn't it work on us? Why does a friend say that on the way to the lesson, after making a preparation, and I understand him because I really identify with him, I fall to the public domain. He went, he gave an example to the friends, they read the article, and yet we fall to the public domain. I say this because it came up in our Ten; exactly the same point that he brought up. He had the same thing come up yesterday when we read that. 

M. Laitman: You are probably not building that general atmosphere. That you're connected together, and you're giving each and everyone a rest that you can lean on to reach adhesion with the Creator. 

Student: And you're saying that building that is through the things that we do. We come to the lesson, we come to meetings.

M. Laitman: Yes, yes, yes.

Student: We're missing out on something here, we can't put a finger on it. Where are we missing out? 

M. Laitman: If you do everything in corporeality, then you must see here also only the intention, where your intentions are. And it could be that you're missing it in your corporeal connection. 

Question (Petah Tikva Center): (53:07) In the article, in the letter, it says that faith, confidence, and prayer are means that a person should use in order to reach adhesion, but it says that there are two kinds of adhesion. There's one who adheres to the King, to the body of the King, there are those who adhere to His many gifts. It's also a kind of adhesion. He expects to receive a lot, maybe it's to bestow in order to receive, or something like that, meaning he has a reason to invest effort, labor, because he's expecting a great reward. He doesn't call these people fools, etc., and there is one who wishes to adhere to the King Himself. How can a person ask later, he says, with all of his heart for something which is above his natural desire, ask with all his heart to exist in bestowal without having some justification in his mind why it's good, and it's worthwhile, why it's a good deal, it's a good business.

M. Laitman: Don't know, you should ask to see it that way.

Student: There is this thing where it says the covenant of our fathers did not end. 

M. Laitman: Yes.

Student: What does it mean the covenant of our fathers did not end? If a person decides on something, he makes an agreement with somebody, he's going to do this or that, he doesn't come to examine himself each time anew. He says, I have no choice, I have to do it because I signed a contract, I have no scrutinies or questions, it gives one the power to overcome descents, falls. What does it mean that the covenant of our fathers did not end? There is some contract that a person has with the Creator, what about it?

M. Laitman: Yes, this passes to the offshoots of the person as well, to the next actions that follow. 

Student: How does this covenant help a person to overcome the jolts? He said in the beginning of the article, a man goes through  manly jolts. How does he help him to overcome this covenant?

M. Laitman: First by identifying it. He identifies these disturbances. 

Student: There is a state, I mean today in the preparation for the lesson, they asked, why did you come to the lesson? It was the question by the group that made the preparation. I don't know, at 2:00 AM I don't have a lot of mind or thoughts. I have a clock in auto mode without any thoughts or emotions, I don't ask any complicated questions. I just came here and I put myself on the chair, I've been doing it for 20 years, and I tell myself it will come clear during the lesson. Is this some sort of a covenant that a person made with himself, with the Creator, or I don't know?

M. Laitman: Yes.

Student: On one hand, the way it sends you to ask yourself why, what is it exactly that you want, what should you ask for, what do you have in your heart, what you don't have in your heart? On the other hand, it's very dangerous to make these scrutinies.

M. Laitman: Well, each as much as he can.

Question (Petah Tikva Center): (56:49) He starts the letter with advice. He writes, however, keep away from suffering a manly jolt prematurely, before it is time. What is this advice?

M. Laitman: That you need to come to the correct deficiencies, and according to that, advance.

Student: What is this manly jolt? 

M. Laitman: The manly jolt, meaning searching through the overcoming forces.

Student: Searching for the power of overcoming that a person does by himself?

M. Laitman: That a person needs to find the forces of overcoming.

Student: Okay, so what should we watch out for? Because he says, keep away before it is time, prematurely. Is there a time to do it or not? It's not clear. 

M. Laitman: So he continues, in the place where a person thinks, that's where he is. And therefore, when a person is certain that he won't lack a thing, yes, he will lack the abundance. And it's possible for him to put his labor in words of Torah. Meaning that he needs to come to a state that he's not lacking anything besides the direction to the Creator, walking towards there, and to advance that way. 

Student: There is a matter here of one has to keep away, not to go to all kinds of places where he can get this manly jolt.

M. Laitman: Yes.

Student: And sometimes, and then he continues and writes, that if he feels like, if he wishes to travel overseas, he should not complicate these things at all. But very quickly, as though coerced by the devil, he will return to normalcy. So, what is this thing about traveling overseas? Does it mean to enter corporeality or?

M. Laitman: Yes, to start doing rounds in the corporeal world where we cannot connect it to the Creator and ask him for corrections.

Student: Why, if he now falls and engages in corporeality, he writes here that he scatters his sparks in times and places that are still not sufficiently united?

M. Laitman: Yes, because it can be that the Creator gives him every moment some possibility for corrections for Kedusha, and he doesn't feel it.

Student: So, what does it mean, he scatters his sparks, he's wasting something here?

M. Laitman: Yes. 

Student: How does it work? 

M. Laitman: He's not looking at the opportunities that the Creator sends him every moment.

Student: Okay, is this connected to the continuation where he says that a fool who walks under a flood of prevention that flows on him from before and behind, and he says that he has no cessation of adhesion, what a sin it is on his part. On the other hand, he says that one who finds the complete, takes the burden of heaven does not find any trouble in the work of the Creator, can adhere to the Creator day and night, light and darkness, and the rain or corporeality do not stop him in all of these things.

So how to make such a preparation? A person should always adhere to wholeness and say, all these preventions come from the Creator, and I attribute all these preventions to him. So, on the one hand, if I do it, that's right, it's correct. On the other hand, if I do it, it's incorrect because I have no cessation of adhesion. So how, on the one hand, to constantly generate this wholeness on the right side, above reason, uniting all these obstructions and preventions to Him, on the other hand, not to end up a fool saying, ah, unite everything with the Creator, and actually I have no lack?

M. Laitman: Slowly, slowly, gradually it will be clarified. It will be clarified.

Question (Petah Tikva Center): (01:01:31) He says here that a person has no preventions. Baal HaSulam says elsewhere that the more a person advances, the goal of all of these guards standing on the way is to create preventions for the person so he won't advance. And in another article it says the more a person walks on the path, he gets chariots that come to him, the greater his desire, greater chariots come to him.

So my question is, when a person stands opposite the Creator, and he wants to adhere to the Creator, and the Creator suddenly roars on him like a mother roaring at her little child, and the child, seemingly all of his anchors were taken away from him, all his wisdom, and he stands there as though he has nothing. And it's his mother that roars at him. He has nowhere else to turn to at that point, at that state. What does he do?

If he says, if I disappear from the present moment, then the Creator will disappear from all places and all times. He says here, meaning, I have no other place to which I can turn with my goal. I have to always be directed towards Him at all times and not to despair. But if they take away from me all my anchors and I stand like a little child, alarmed, afraid, opposite the mother who is yelling at me, what should I pray for? What should I ask for in that state? 

M. Laitman: Dvekut, adhesion.

Student: Yes, but the fact that I want to adhere to Him, the one that I want to adhere to Him, I mean, I have no other place but Him, but He is the one roaring at me. So, what am I supposed to learn from this fury that is poured out on me? What should it teach me? 

M. Laitman: That you're in a bad state. That you're not in a good state, that you need to try to change. And how? The Creator knows. Ask. 

Student: Ask that He will change me so that He will not?

M. Laitman: I don't know, ask.

Student: Ask for what? 

M. Laitman: Ask for change, so that change will be in you. 

Question (Petah Tikva Center): (01:04:05) What does it mean, one who rejects the moment before his face, as he writes here, because it is difficult, displays his folly openly, and all the words and all the time turn out to be worthwhile for him? 

M. Laitman: That the Creator is preparing for him all the conditions for the correct request, for the correct action, and he's not doing it.

Student: There is a difference here, I guess, at the end of the article. It says that the moment that a person detects that he's disconnected and doesn't have the power, he should pour out of his heart and ask the Creator to help him. Here he says that he rejects the moment. He understands that he missed out, but nevertheless it's a difficult time for him and he rejects it. So, what is that special time where he does realize that he's disconnected but nevertheless he does not turn to the Creator? What is that? 

M. Laitman: He doesn't see any other possibility besides pushing from himself the opportunity. He doesn't see the right opportunity.

Student: Is there a solution to this state? Because if he could detect that it's a difficult moment, he would ask for help. But here it says it's a difficult time, but you don’t even turn and ask.

M. Laitman: It could be that there's not enough connection with the environment that would sustain him against that.

Question (Petah Tikva Center): (01:05:37) There is a question that everybody brings up. How do we come out of that state? Yesterday we read a letter until 5 a.m. and you had to go. The solution is in the next article of Rabash, “Three Lines.” There it says exactly how to come out of that state. Why not move on to the next article?

M. Laitman: Which article?

Student: We'll miss out on a Rabash article. It speaks about three lines there, right line, left line, rising above reason, and end of story, we get illumination from above. Why again miss out on a Rabash article? It's going to be 4 a.m. soon. I'm sorry for jumping like that. 

M. Laitman: Where is this? 

Student: The next article we're supposed to read, “Three Lines,” by Rabash.

M. Laitman: That letter 18? 19? 

Student: No, the next article should be by Rabash. The next part of the lesson.

M. Laitman: The next part of the lesson, well, please. Three Lines? 

Student: The solution is there.

M. Laitman: The solution is there.

Student: I'm not deciding. I’m asking. There's Rav here. He will decide.

M. Laitman: Who's screaming and crying out there? 

Student: Not everybody agrees. There are those who want to stay with the letter. Yesterday we stayed until 5 a.m. even. 

M. Laitman: No, we can't stay on the letter any longer. But the “Three lines.” The next article. “Three lines,” yes.

Student: Whatever the society decided. This is what we read yesterday. Yes. I'm told to say, yes.

M. Laitman: Okay. Well, read it. 

Reader: So, we'll move on to the next part of the lesson. Before that, we will sing a Nigun together. 

Song: (01:07:50)