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

Daily Lesson (Morning) May 17, 2025.

Part 1: There is None Else Besides Him - Excerpts From the Sources

Reader: Friends, we are starting today a new series of lessons on the topic of None Else Besides Him. We will study selected excerpts on the topic. Now we'll go into a lesson that originally happened in August 20th, 2019. Let's enter the lesson together.

M. Laitman: We're thoroughly familiar with this subject that accompanies us all the time. This is the first article I got from Rabash. He used to give me Shamati in parts, the Shamati booklet. First he gave me the article, None Else Besides Him, and afterwards the rest. This is the main subject that includes everything. You can't really talk about it because it includes everything. What can you say about something so comprehensive? To the extent to which a person tries to accumulate all of his forces, inclinations, desires, and to the extent to which he connects all that to the concept of None Else Besides Him, that everything comes from the Creator, that everything is directed back to Him, then accordingly he is included in the concept of None Else Besides Him. And this is how we advance. So let's read. Let's delve into it. And let's hope that we'll be able to absorb this concept and build ourselves and be built by it. Please.

Reader: The first excerpt is from TES, part one, Inner Reflection. 

Reading: (02:30) 1. Baal Hasulam. TES, Part 1. Inner Reflection. Chapter 1 Item 8

The entire reality, Elyonim (upper) and Tachtonim (lower) as one in the final state of the end of correction, was emanated and created by a single thought. That single thought performs all the operations, and is the essence of all the operations, and the purpose and essence of the labor. It is in itself the entire perfection and the sought-after reward. 

Reading: (03:15) 1. Baal Hasulam. TES, Part 1. Inner Reflection. Chapter 1 Item 8

M. Laitman: That means that there is just one thought, which is the thought of creation, that really includes everything. Only we, the created beings, still don't exactly understand or feel it. But, yes, we are in it. We are led by it, operated by it. Our entire work, meaning, this thought is the whole of creation, the so-called thought of creation, and that's all there is. We simply exist in it or immersed in it. The only thing that exists is the thought, this thought. Everything is scrutinized in thought. There's no matter. Everything's included in the thought. And it's interesting that also modern scientists, when they talk about the universe, they say that they feel the limited materialists, scientists they say that the universe they feel it as a thought. Also those that talk about the human brain they say that all in all, all of our thoughts, desires, everything that has to do with man, with what operates man, exists outside of man, and that our brain is only a kind of instrument that perceives this thought and passes it on to us.

Meaning, science is also, to some extent, advancing toward the same fact that was discovered a long time ago by Kabbalists, that there's nothing in reality besides the thought of creation, and we are in it. And even though we divide our reality into forces, and substance, and emotions, and intellect, and different actions, and mind, and intellect, and emotions, and matter - still, it's all just a thought. The thought of the Creator, and in it we exist. Right?  

Question (Petah Tikva Center): (07:02) In the word thought, you cast content into it, and the question is that word one, does it give us anything? It could be seven or nine, but we don't attain it. 

M. Laitman: No, here he's talking about one thought, that there's just one thought that includes everything. And that it seems to the created beings that it's divided into actions, thoughts, intentions, desires, and such a complicated reality that consists of so many details. It's all according to how we exist in that thought. We feel the thought of creation, but we exist only in it.  Meaning, the Creator has activated His thought toward us. We have to learn what it is, and we exist in this thought, and only. 

Student: So this is the basis of the saying that the world is imaginary and all that? 

M. Laitman: No, no, no. I don't want to narrow it down to this or limit it. Not at all. What we have to attain, and what Kabbalists attained, is that there's just one thought, which is the thought of creation. And in regard to us, it's seen as, in regard to us, it's to the extent to which, it's to the extent of our limitations, to the extent to which we can grasp different forms, manners, and so on. But later on, it narrows down back into that one thought of creation, and once again, we're included in it. Where does it say that we're adhered to it? Are there no questions? 

Question (Petah Tikva Center): (09:19) And what of it, that it's all one thought? 

M. Laitman: That this is what we have to attain. Meaning, we have to attain the thought of the Creator's thought in regard to creation, and then we'll also attain Him. But also not Him, but His attitude to creation. Like He says that in one thought everything was created, and this is the thought, and the first part of TES, and it acts, and it does everything, and it is the essence of the action itself, and it is the purpose, and the essence of the labor, it in itself entire perfection, and the sought-after reward - meaning this is everything, that's all there is to it. And what we attain from the opposite forms, from the different various forms, it's only in order to understand its depth and uniqueness, and that it is the only one. It's like we say, There’s None Else Besides Him, this being the subject, that all in all we attain it from the opposite, from the multiplicity of actions and manners of the Creator in regard to us, that are completely opposite and various. And precisely because we're in different contradictions and deviations that we can't agree and understand everything that we're going through, that our mind doesn't understand that it won't be able to grasp this, to include this. This actually pushes us to such a development, where eventually, and above reason, in a connection that connects all the opposites, we attain Him, and you can't attain the Creator in any other way, but only from a thing and its opposite, and both of them connect together, complete each other, and are connected in such a way where you can't describe or depict the kind of connection that exists between two opposites, and it's always two, and different aspects, forms, shapes, manners, that this is how it is in regard to the Nivra, the created being. 

Question (Petah Tikva Center): (12:19) I can understand that there's a system of laws governing reality, but what separates this from, why is it given the name thought, actually? I can't understand the name, that term “thought”.

M. Laitman: It's true. We're talking in a language that will somehow be understood to us, that says that on part of the Creator, all you need is a potential action called thought, and that for Him it's enough to understand the created beings and the form that they exist outside of Him and also, when they reach their completion and His attainment, then these two forms, which are called the end of the action, as in its initial thought, they exist together, and they shape that black point that was created, and it's called creation. Everything else besides that point is just its evolvement in regard to itself, the way it attains itself. Who is it? What is it? And by attaining itself, then who's the Creator? What's going on with Him? Why? What? How? Everything's attained from this black point? We never leave it, but only from it do we attain reality. Therefore, the whole of reality, to the measure to which it opens up within this black point, all in all, it's meant only in order for this point to feel, where does it come from? Who created it? Who controls it? Who develops it? But all that, like a movie, that is projected in it, that passes through it, and the entire universe, all of us, all the worlds exist inside of it. And the attitude of the previous emanator, the light that has created this point that shaped it, the attitude of the light toward it, is called the thought of creation. Therefore, we have that one thought in which that point was emanated, from which all of reality developed, and therefore we call it the thought of creation.

It's the Creator's attitude to the Nivra. And therefore, we say that everything was created in that thought, emanated in that thought, formed in it, and there's only this thought that includes everything, and it's the desired reward, of course, and the exertion, and all the events that occur. Everything is in that point. Everything is included in it, meaning there is nothing that is not included in that thought of creation, including that black point called creation, and everything that happens with that point, to that point. Everything's included there. Now, we talk a lot about where's the disconnection here, the emanator Himself, that's not called the Maatzil [Emanator], but that's called Atzmuto. And this thought that was comprised in Him, and this thought is also as if existing from absence, that didn't exist before creation, and from that thought, we already talk about creation, that on part of the Creator, there is just this thought, and when this thought is comprised from Him, then we, the created beings, can attain it, only in those stages in which that thought as if disconnects from Him, only to that extent, and it starts acting in and of itself, and in that thought, there are already additional thoughts, and about them, we talk about as the Dalet Behinot, the Partzufim, the Olamot; meaning, we learn later on about what emerges in practice from that which exists in potential, in that black point that includes the thought of the Creator to create that point, and the point itself that feels itself as if that it's disconnected from the Creator. In short, the entire process that in advance is included in that thought, meaning that everything exists in it, and everything develops from that thought. That thought, let's put it this way, is the root of the root. Root is Behina Shoresh, so there you already have the Ohr [light] of Ein Sof, with a black point, which is Behina Shoresh of the Dalet Behinot of Ohr Yashar. So, we're talking also before that, where we can't talk about the thought of creation without the Nivra, even in terms of his potential, but that's how we talk about it anyway. 

Student: So, when we study There’s None Else Besides Him. Who is that “There's none of us besides him”? Is that the thought of creation? 

M. Laitman: Ein Od Milvado [There’s None Else Besides Him] is the thought of creation and only it acts. But also when we say Ein Od Milvado, we talk only, we also talk from that thought of creation. It's the only thing that exists. All the things and their opposites, they're all included in that thought.

Question (Petah Tikva Center): (20:15) I ask why? The man is brought to the point of failure and then he determines that the Creator is a genius because the Creator determined that He will determine this. Then he's brought to the genius and together they discover the triangle, the genius triangle, the Israel, the Torah, and the Creator are one, the lower one, the upper one, and the one above the upper one. Why is it so? 

M. Laitman: That's how it is. 

Student: Thank you very much. It's been very pleasant for me. 

M. Laitman: Give it to your friend. 

Question (Petah Tikva Center): (20:51) There's an article that says that by a student serving his Rav, he's awarded with attaining his thoughts because he's serving the Rav and he hears the talking, the speaking of the Rav. 

M. Laitman: As it says, acquires Torah and wisdom.

Student: What is that service that ends up in acquiring the Rav's thoughts? 

M. Laitman: Because by wanting to realize in your desire what the upper wants, then you're like the lower Partzuf of that elevates itself to the upper in order to support and help, and whatever the upper needs. What is MAN? MAN, it's not that I'm lacking something. If I'm lacking, then it's my ego. But when I examine how can I turn to the upper, first and foremost, I have to know what does the upper need? And then accordingly, I work on myself and raise MAN. Therefore, a student that serves his Rav, and not necessarily his Rav, also his friend, that in this case is called his Rav. Then this way, they're included of the spirituality of the other and this is how they ascend. It's the extension of vessels. We can't reach it in any other way by building the Ten. If I'm not included in them, if I don't yield to them, then I'll have no Ten. I'll have no Kli. I'll have no Rav. Rav is the Ten that I'm a part of. That's how it works. So, by being included in the desire of the other, wanting to serve it, by that I'm included in his Kli, and this is how I work. This is the matter of the ascent of the degrees. Like we say, that AHP ascends to Galgata Einamym, only that way. And that same thought of creation that we just talked about, we simply have to integrate in it more and more. And all of these degrees, they're degrees of further and greater connection, qualitatively wise, and the way that we are integrated in the upper. Qualitatively, means that every time I have to make myself more subtle, sharpen myself, elevate myself to disconnection from myself and to become more and more included in Him. And this is how I'm included in Him, how I ascend to Him, and this is the spiritual ascent. 

There are ascents and descents in this. There's always the desire to harm the upper, both corporeally, also spiritually. Depends on who and what are we talking about? And therefore, man has to be aware of this and to understand that on and off. He is experiencing states of yes, and no at times. He said here at time. He disregards even wants to harm. That's how it works, and it's normal, it's it's true. All the Kabbalists wrote about it a lot. And also understand they're students, and therefore, it says that you have to agree to everything besides leave. So he harms a bit so he does He's a bit harmful, so he is also he's a bit useful good the way consists of two legs, a person can't attain a certain Mitzvah unless he first fails in it. Therefore in There’s None Else Besides Him we also determine all the time, what None Else Besides Him? I or He, with the world or the Creator? At times I'm willing to be integrated in Him and to be immersed in Him without any self-recognition. And at times I don't understand. What is it all about? Everyone gets this.

Question (Petah Tikva Center): (26:22) It's a special point there is a plan. Everything is laid down already from that place in a restricted manner. Perhaps we can say that everything is predetermined, all of it and We throughout our lives. We simply discover things according to our advancement and development, but everything is already predefined? 

M. Laitman: It's correct and this is something that Kabbalists did not hide from you and everything shall reach its root and The end of correction already exists only we have to attain it for ourselves and there's nothing new under the sun and so on and There are many verses and excerpts about it the question is Do you want to express? By it that you wanted that you accept the thought of creation and you want to serve it. 

Student: Yes, that's the choice, but …

M. Laitman: This is what the struggles is over.

Student: Exactly. I'm just using this opportunity to ask because if we manage to take it on faith that everything is predefined predetermined It's easier at least the way. It's the way I think and as you said once that the way a gnat eats, or something it's. What does it mean to attain There’s None Else Besides Him? Do you attain the thoughts? What do you attain? 

M. Laitman: I attained the thought of creation, which is universal. Which is one, steady there's nothing fixed. There's nothing besides it, we're all included in it from beginning to end with all the different variations that are revealed in us. As if we exist in different worlds and different states but it is all included in one static form which is Dvikut, that the Creator created from the very first point and the final act is and the initial thought. 

Student: So the Creator is a thought?

M. Laitman: The Creator, no. The Creator, we're talking about a force that has created us. But this is a thought that created us in such a way where we exist and a feeling of being outside of Him.

Student: So, ultimately, when we build the connection inside the Ten we return to Connection with the thought of creation or with the Creator? 

M. Laitman: That's one the same. 

Student: Also, where does the quality of bestowal disappears? Or is it also there? 

M. Laitman: These are all means. These are all means that we acquire in order to reach unity, that same point where everything is swallowed in the thought of creation. 

Student: What does it mean to attain the thought? 

M. Laitman: That I live, that I act only according to one program of Ein Od Milvado. We'll use many words here, but there's not really much to add. 

Question (Petah Tikva Center): (30:19) Why is it that there are many different actions, many different forms, as if he created something infinite? 

M. Laitman: No, he didn't create anything, actually, besides Yesh Me Ayin. It's called the action of Briah, meaning outside of him, everything else comes only in order for us to be able to perceive the depth of the thought of creation. 

Student: And how does this help us, that you have so many different details? 

M. Laitman: Because the created being cannot be an attainment of the Creator, on the degree of the Creator, unless he is included of all of these opposite, contrasting discernments. 

Student: So, the person who is the epitome of creation, he needs to incorporate all these forms? 

M. Laitman: Man means that system that includes all the qualities of creation, these and those, opposite ones.

Student: So, what is attainment in, actually? Is it incorporating everything that is? 

M. Laitman: The attainment comes from the incorporation of two opposites. 

Student: So, what to integrate with? What do we integrate into in order to attain the thought? What does it mean to integrate or incorporate? 

M. Laitman: It's the desire to receive and the intention in order to bestow on the correct connection between the two, we have attained. Right.

Question (Petah Tikva Center): (32:26) It's not clear that then, if it's one thought and we need to attain it, what does it mean that there is a Ten, you have ten discernments? How do these things work together? Meaning, so it turns out that the maximum we can attain, that's ten discernments which are as one, in one package. 

M. Laitman: These ten discernments were made by the difference, the gap between the will to receive and the will to bestow, that it is impossible to arrange any kind of connection between them besides by the ten discernments between them, that from the upper point, which is the Creator, bestow, and down to the lowest thought, which is what we call desire or the desire to receive, then these two opposite, contradicting thoughts or contradicting desires - the desire to receive and the desire to bestow, both of them are in order to work things out, they have to be connected. And the only way they can be connected is by these eight degrees that exist between them.

Student: So, we attain  There’s None Else Besides Him through the divide between the eight discernments, these eight discernments? 

M. Laitman: Of course. From Malchut we attain Keter, in other words, that we have to include inside us all these discernments. And this happens if we start working in the Ten. 

Student: And each such discernment, it's also there's none else besides Him, or is it only the combination of all of them that forms there's none else besides Him? 

M. Laitman: This is already the matter of how Ten divides into another Ten, another Ten, we'll talk about it. 

Reader: () A friend here suggests some supplementary reading here. So this is from the Introduction to the Book of Zohar. 

Reading: (34:48) Introduction to the Book of Zohar #13

By the very thought to create the souls, His thought completed everything, for He does not need an act, as do we. Instantaneously, all the souls and worlds that were destined to be created emerged filled with all the delight and pleasure and the gentleness that He had planned for them, in the final perfection that the souls were destined to receive at the end of correction, after the will to receive in the souls has been fully corrected and has turned into pure bestowal, in complete equivalence of form with the Emanator.

This is so because in His eternalness, past, present, and future are as one. The future is as the present, and there is no such thing as time in Him (The Zohar, Mishpatim, Item 51, New Zohar, Beresheet, Item 243). Hence, there was never an issue of a corrupted will to receive in its separated state in Ein Sof.

On the contrary, that equivalence of form, destined to be revealed at the end of correction, appeared instantly in His eternalness. Our sages said about this (Pirkei de Rabbi Eliezer): “Before the world was created, there were He is one and His name One,” for the separated form in the will to receive had not been revealed in the reality of the souls that emerged in the thought of creation. Rather, they were adhered to Him in equivalence of form by way of “He is one and His name One. 

Question (Petah Tikva Center): (36:55) On our path, we have high regard for what we call the power of thought. We say, let's think of the friends. It's written that everything is clarified through thought. What's the connection between our thoughts and the thought of creation? 

M. Laitman: In our thoughts. The actions that we do, because right now we're in a kind of imagination that we're in the world of actions. These are also thoughts, only they seem to us as actions, but these are thoughts. Because a person can't do anything unless in his will to receive he decides that he wants it. It could even be that he is forced to do it. But if he does, that already means that he decided about it, that he thinks about it. That's the expression of the thought. So we're in such a state where we can operate ourselves, operate our thoughts by different states that actually where actually not everything is scrutinized in thought, but it's scrutinized in those states that come before the thought. Just like it's similar to the Creator that had a state, if you can say that, before He thought about us. The Creator, before He thought about us, about how to create, how to arrange creation, existence from absence, He needs, aha, what did He say, I need existence from absence, from then to be disconnected from us. And then they will feel that they themselves are so, and such, and such, and then they'll start working in such and such way. What is the end of the action is in the initial thought? Therefore, I have to come down to a state where they will be disconnected from Me, that they will be completely connected, included in some kind of reality that is not a thought, but matter that precedes thought, and this is our matter, which is also a thought, but one that isn't called a thought. And for them to be engaged in it, in the still vegetative animate of this world; and from that they will come from below up the same way that I come to them from above down. That just like the Creator before he creates Bore [come and see], is disconnected from us as Atzmuto. We too here are in a state where we are disconnected from Him. We're as if in our own Atzmuto essence. Well, we'll see. Then we'll have something to compare it with. 

Question (Petah Tikva Center): (40:07) Can one think of something He doesn't want? 

M. Laitman: Of course. Once he wants to. 

Student: I mean, when I make an effort to think of connection, does it mean that I want connection? 

M. Laitman: Of course. 

Student: And in these thoughts which I form do I generate anything new in reality or what? 

M. Laitman: Only in thought, of course. 

Student: Can you try to explain what happens when we think together? 

M. Laitman: We're in a world that's called the world of actions. This is actually a thought without a thought, intention without an intention. This is how we still act as though we still don't have the importance of the power of thought. Therefore we feel that we are in the world of actions, and then we perform different actions - both transgressions and Mitzvot, and this and that, and different people. It's all eventually in order to understand that these actions do not benefit us, that we have to rise to a higher degree. And if we don't decide on it then our reality brings us to the need to ascend. We see through technology, through our different efforts that we can't do anything. By the power of the action itself but that eventually the power of thought is the strongest force and It is what acts and so on, where all of our actions are only in order to activate the thought. And the entire difference between the worlds between the degrees is the extent to which the power of thought is more focused, more includes opposite discernments and is directed at becoming like the Creator where for Him everything is scrutinized in thought. 

Reader: () Excerpt 2 from the book of Zohar the portion of Lech Lecha 

Reading: (42:38) 2. Zohar for All. Lech Lecha, 116

All that there is in the world is from the Creator, that He alone did, does, and will do all the deeds in the world. He knows in advance all that will unfold in the end, as it is written, “Declaring the end from the beginning.” And He watches and does things in the beginning in order to repeat them and to do them perfectly after some time. 

Reading: (43:22) 2. Zohar for All. Lech Lecha, 116 

M. Laitman: Of course, this is all in respect to the created beings, where He does this before or afterwards. He does, will do, it all comes back, turns right - it's all in respect to us. In respect to the Creator there's no change no difference in time, and any discernment that we might want to ascribe to Him - no, it's all just one thought So, we can only say, with respect to Him, that there was some state that we cannot we cannot speak of first of all, we cannot say what state existed before, before He thought of creation, and then a state where He's already thinking about creation. That's all. Other than these two states, you have nothing. The state that came before creation, we cannot say anything about it other than to call it Atzmuto, His self. He himself, who and what, forms, qualities, shapes, nothing. We can't speak of it. There is some ancient root, some primordial root, and later comes the thought of creation, which emanated, so to speak, from His essence, from Atzmuto, and it includes two, rather it comprises two, the There’s None Else Besides Him, and He exists and sustains everything, and we are within him, so we have only one question to ask - when will we reach complete identification with our root? It's only in that direction, if we develop in that direction, then we are advancing correctly. Now, is there any kind of participation on our part here, or is it also all included in the thought of creation, and so we have nothing, and here the Kabbalists, who have attained all the degrees, tell us, no, don't think it's all included in the thought of creation and there's nothing left for you to do. Rather, you must invest your efforts, yourselves, and to reach the root, to integrate with it, and then gradually you will come to understand, and ultimately, at the end, you will understand the whole of reality proper, meaning the extent to which the thought of creation is to your benefit, it acts for you. 

Question (Petah Tikva Center): (47:12) Were we to divide the work for the upper and for the lowers, it would have been easier, meaning what comes from above, and dividing the work. 

M. Laitman: There is a very clear division here. 

Student: What of it? 

M. Laitman: From below, only submission, only submission. It includes within it many sub-actions, so to speak, but it's only submission because if everything comes from above, from There’s None Else Besides Him, so what can you do on your side, only to attain that There’s None Else Besides Him, and in the attainment of There’s None Else Besides Him, you need to also attain that in that very attainment There is None Else Besides Him, and the more There’s None Else Besides Him in, There’s None Else Besides Him, and so on, until you are simply, you dilute yourself to the point of nothingness.

Student: Because it seems that everything comes from Him. 

M. Laitman: Yes, excellent.

Student: So as if, to hold on to what? 

M. Laitman: That There’s None Else Besides Him. 

Student: But the submission to identify that none else besides Him is that He operates everything? 

M. Laitman: It's called utter submission. I want for all my bones to declare that I will behave completely in accordance with His thoughts, but by that I discover the extent to which I'm the opposite to Him and how I rise against Him, I push Him away, I disagree and I hate Him, and so on and so forth, and so it follows that my integration in the thought of creation depends on the extent to which I subdue my Aviut, my coarseness, which the Creator created. So that I will adhere with all His light which will in me become flesh, the will to receive, so that with all this will to receive I will come back to adhere to Him. And it follows then that He comes from His light and I come from my darkness, which is also like the light. I come towards Him, and then we truly are as partners, we meet. Otherwise, I wouldn't have anything to approach Him with.

Student: Seemingly, because of the oppositeness between us, it's meant to fail, the submission, because you will never agree to something that's opposite to you. So what do you do about the resistance? 

M. Laitman: Why did you not request? 

Student: So you also have to ask for the submission? 

M. Laitman: For everything.

Question (Petah Tikva Center): (50:21) We know that thought is an upshoot of the desire. The Hissaron is what drives the thought, awakens it. Now, if, for example, we take the state of Mount Sinai, where there was a Hissaron, and they received. I want to scrutinize the matter of when there is a common Kli, that now we're trying to build this Hissaron. What's the difference between a common decision? How do they reach this decision? This common thought, is there a difference? 

M. Laitman: How does a Ten come to one thought, one decision? 

Student: Exactly. That helps realize this Hissaron. There is a Hissaron. 

M. Laitman: It's very simple. By each one annulling himself towards the common principle, which is the center of the group, which is the Creator. Very simple. There's no problem here. No problem. If I treat the Creator as if they're the appearance of the Creator before me, then I subdue myself. I have no problem in doing that, no resistance. I just need to accept it. And it also depends on them. I need to accept the fact that they are the presentation of the Creator towards me. And so it's very good that in that way I can annul myself, rather submit to Him. And it's very good that I feel myself, I feel that it's kind of a relief. It becomes easy. I see that there's something clearly defined in front of me. I'm not confused. I can actually perform an action. And that action, that act is simple. It's within my capabilities. It's in my hands to do. So what could be better? If not for the Ten, I would have simply roamed through the clouds, the worlds, I don't know, within me. I wouldn't have known how to find anything. But if I have an actual demonstration, an actual way to annul before the Creator as I can annul before those nine friends, why do I care how they are? I don't care about who they are, what they're like. I don't need to check them at all. The Creator brings them to me. He puts my hand on the good faith. And that's it.

Student: So is this the matter of the concealment? If you're simply... 

M. Laitman: I don't care if it vanishes or doesn't. I know that the spiritual act, for me, it's simply that. That's how it manifests. 

Question (Petah Tikva Center): (53:55) The thought of the Ten, is it similar to the thought of creation? 

M. Laitman: This we still need to attain. But of course, yes, to the extent that I integrate into the Ten and I reach, I achieve a proper connection in it, I come to feel the Keter. That is the thought of creation, according to the degree, according to our degree. 

Student: The thought of the Ten depends on all the parts of the Ten?

M. Laitman: No, in the Ten you can have Rav Yossi, Ben Kisma and his students. And each one according to his own measure of annulment. He annuls himself much towards them. They are great to him and then he receives much from them. And it's according to his measure of annulment, not according to them, but according to his own measure of annulment. So I don't take into account who the Ten, what the Ten is like, if they're beginners, if they're bright, veteran students. I don't take that into account. I take into account only the extent to which I can annul myself towards them. And then perhaps, perhaps it's better for me to be with beginners, actually. But we don't do that kind of calculus either. Because the Creator keeps changing things around, me in respect to them, them in respect to me. So ultimately, it's enough that I have a Ten, I have where to annul myself. And by that, I prepare the vessel for the attainment of the thought of creation. 

Student: But the direction is the same direction. 

M. Laitman: It's always the same direction. Each one helps each other.