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

Daily Lesson (Morning) March 1, 2025.

Part 1: Baal HaSulam. There Is None Else Besides Him, Shamati 1.

Reader: Hello, we are reading in the writings of Baal HaSulam, Shamati 1, "There is None Else Besides Him". You can find study material in the Arvut System and Kabbalahgroup.info. You can also send live questions there. Writings of Baal HaSulam in the book of Shamati.

Shamati 1. There Is None Else Besides Him.

Reading: (00:34) It is written, "There is none else besides Him." This means that there is no other force in the world that has the ability to do anything against Him. And what one sees, that there are things in the world that deny the upper household, the reason is that this is His will.

This is deemed a correction called "the left rejects and the right pulls closer," meaning that what the left rejects is considered a correction. This means that there are things in the world that, to begin with, aim to divert a person from the right way, and by which he is rejected from Kedusha [holiness].

The benefit from the rejections is that through them a person receives a complete need and desire for the Creator to help him since he sees that otherwise he is lost; not only is he not progressing in the work, he even sees that he regresses. That is, he lacks the strength to observe Torah and Mitzvot [commandments] even Lo Lishma [not for Her sake], for only by genuinely overcoming all the obstacles, above reason, can he observe the Torah and Mitzvot. But he does not always have the strength to overcome above reason; otherwise, he is forced to deviate, God forbid, from the way of the Creator, even from Lo Lishma.

And he, who always feels that the shattered is greater than the whole, meaning that there are many more descents than ascents, and he does not see an end to these states, and he will forever remain outside of holiness, for he sees that it is difficult for him to observe even in the slightest bit, unless by overcoming above reason. But he cannot always overcome, so what will be in the end?

Then he comes to the decision that no one can help but the Creator Himself. This causes him to make a heartfelt demand that the Creator will open his eyes and heart and truly bring him closer to eternal Dvekut [adhesion] with the Creator. It therefore follows that all the rejections that he had were all from the Creator. 

This means that it was not because he was at fault that he did not have the ability to overcome. Rather, for those people who truly want to draw near to the Creator, so they do not settle for little, meaning remain as senseless children, he is therefore given help from above so he will not be able to say, "Thank God, I have Torah and Mitzvot and good deeds, and what else do I need?"

Only if that person has a true desire will he receive help from above, and he will always be shown that he is at fault in the present state. Namely, he is sent thoughts and views that are against the work. This is in order for him to see that he is not in wholeness with the Creator. As much as he overcomes, he always sees that he is farther from holiness than others, who feel that they are in wholeness with the Creator.

But he, on the other hand, always has complaints and demands, and he cannot justify the Creator’s behavior, the way He behaves with him. This pains him: Why is he not wholly with the Creator? Finally, he comes to feel that he has no part in holiness at all.

Although he occasionally receives an awakening from above, which momentarily revives him, soon after, he falls into the place of baseness. Yet, this is what causes him to come to realize that only the Creator can help and really bring him closer.

One must always try and adhere to the Creator, namely that all his thoughts will be about Him. That is to say, even if he is in the worst state, from which there cannot be a greater decline, he should not leave His domain, namely that there is another authority that prevents him from entering the Kedusha [holiness], that can bring benefit or harm.

That is, he must not think that there is a force of the Sitra Achra [other side] that does not let a person do good deeds and walk in the ways of the Creator. Rather, all is done by the Creator.

The Baal Shem Tov said that he who says that there is another force in the world, namely Klipot [shells], that person is in a state of "serving other gods." It is not necessarily the thought of heresy that is the transgression, but if he thinks that there is another authority and force apart from the Creator, he is committing a transgression.

Furthermore, one who says that man has his own authority, that is, he says that yesterday he himself did not want to follow the Creator’s ways, this, too, is considered committing the transgression of heresy, meaning he does not believe that only the Creator is the leader of the world.

But when he has committed a transgression, he must certainly regret it and be sorry for committing the transgression. But here, too, we should place the pain and sorrow in the right order: Where does he place the cause of the transgression, for this is the point that should be regretted.

Then, one should be remorseful and say, "I committed that transgression because the Creator hurled me down from holiness to a place of filth, to the lavatory, the place of filth." That is to say that the Creator gave him a desire and craving to amuse himself and breathe air in a place of stench.

(You might say that it is written in books that sometimes one comes incarnated as a pig. We should interpret this as he says, that a person receives a desire and craving to derive vitality from things he had already determined were litter, and now he wants to receive nourishment from them).

Also, when one feels that now he is in a state of ascent, and feels some good flavor in the work, he must not say, "Now I am in a state that I understand that it is worthwhile to be a servant of the Creator." Rather, he should know that now the Creator favored him; hence, the Creator brought him closer, and this is why now he feels a good taste in the work. He should be careful never to leave the domain of Kedusha and say that there is someone else who operates besides the Creator.

(But this means that the matter of being favored by the Creator, or the opposite, does not depend on the person himself, but only on the Creator. And man, with his external mind, cannot comprehend why now the Creator has favored him and afterward did not.)

Likewise, when he regrets that the Creator does not draw him near, he should also be careful that it would not be in relation to himself, meaning that he is removed from the Creator, for by this he becomes a receiver for his own benefit, and a receiver is separated. Rather, he should regret the exile of the Shechina [Divinity], meaning that he is causing the sorrow of the Shechina.

One should imagine that it is as though a small organ of the person is sore. Nevertheless, the pain is felt primarily in the mind and in the heart. The heart and the mind are the whole of man, and certainly, the sensation of a single organ cannot resemble the sensation of a person’s full stature, which is primarily where the pain is felt.

Likewise is the pain that one feels when he is removed from the Creator. Since man is but a single organ of the Shechina, for the Shechina is the common soul of Israel, hence, the sensation of a single organ is not like the sensation of the general pain. That is, there is sorrow in the Shechina when the organs are removed from her and she cannot nurture her organs.

(We should say that this is as our sages said: "When a man regrets, what does the Shechina say? ‘It is lighter than my head.’") By not relating the sorrow of remoteness to himself, he is spared falling into the trap of the desire to receive for himself, which is considered separation from the Kedusha.

The same applies when one feels some closeness to Kedusha, when he feels joy at having been favored by the Creator. Then, too, he must say that his joy is primarily because now there is joy above, in the Shechina, at being able to bring her private organ near her, and that she did not have to send her private organ out.

And one derives joy from being rewarded with pleasing the Shechina. This is in accord with the above calculation that when there is joy to the part, it is only a part of the joy of the whole. Through these calculations, he loses his individuality and avoids being trapped by the Sitra Achra, which is the will to receive for his own benefit.

Although the will to receive is necessary, since this is the whole of man, since anything that exists in a person apart from the will to receive does not belong to the creature, but we attribute it to the Creator, but the will to receive pleasure should be corrected to work in order to bestow.

That is, the pleasure and joy that the will to receive takes should be with the aim that there is contentment above when the creatures feel pleasure, as this was the purpose of creation—to do good to His creations. This is called the joy of the Shechina above.

For this reason, one must seek advice how he can bring contentment above. Clearly, if he receives pleasure, there will be contentment above. Therefore, he yearns to always be in the King’s palace and to have the ability to play with the King’s treasures, and this will certainly bring contentment above. It follows that all his longing should be only for the sake of the Creator.

Question (Petah Tikva Center): (19:07) He tells us at the beginning of the article that he comes to a decision that no one can help him but the Creator Himself.

M. Laitman: Yes. 

Student: And then later, when it comes to recognition that there's no one who can help him, what is the difference between the state of recognizing that there's no one who can help him and deciding that no one can help him? 

M. Laitman: To decide that only the Creator can help a person does that primarily through negation, that he sees that he cannot do anything in order to advance himself on the path of the Lord. And so he decides that he is in the Creator's hands, and the Creator gives him such conditions so that he cannot advance. 

Student: Already in the beginning he says that he comes to decide. So that's a state where he already feels the Upper Force? 

M. Laitman: No he doesn't yet feel the Upper Force, he feels that he wants to advance towards something good, that he has chosen something good that pertains to the purpose of creation. And he tries and he does not succeed, after a few such actions where he wants to advance but does not succeed he calculates again what is happening with him and then he decides that above him there is the Creator's will, and the Creator is giving him such conditions so that he cannot advance towards the Creator. And this is what causes him all of the trouble. 

Student: So, what does he do when he understands that only the Creator can help him, or he can't help himself? 

M. Laitman: Yes, yes, that he has to turn to the Creator out of lack of choice, as the Creator is now showing him. That the reason he is not succeeding is because the Creator, each and every moment, with each and every step, the Creator is tripping him. He takes him through mistakes and in this way, therefore, he cannot advance. 

Student: But how can he turn to the Creator when he still doesn't have a feeling of the Creator? Don't you need to feel the Upper Force to turn to Him? 

M. Laitman: No. First of all, we need to believe in what is written, that the Creator is managing us. And out of that, we should try in each and every moment, in every state, to get closer to the Creator. And the fact that we are not able to do that, then we start to ask the Creator that the Creator will open up our eyes and our heart, and each and every one will be able to feel that.

Question (Petah Tikva Center): (25:02) It's written in the article that sometimes the Creator brings him closer, sometimes he pushes him away. 

M. Laitman: Yes? 

Student: Lately, we talked about the greatness of the Creator, that we need specifically relative to His greatness to measure the states of near and far. Can we define it as the same mechanism according to which you identify closeness or distance from the Creator by seeing His greatness? 

M. Laitman: No, that's not always the case. It's not related. 

Student: If I discover that the Creator is now influencing me by that, I discover His greatness?

M. Laitman: Not necessarily. 

Student: When we say that the Creator comes close to a person that's equivalent of form, because he was able to reach a certain form of the Creator? 

M. Laitman: Yes. 

Student: And if I understand correctly, a person can detect that he reached a new form of the Creator to which he adapts? 

M. Laitman: Once in a while, a person discovers that he understands better, sometimes he understands less, and then he turns to the Creator more, and he asks of Him that he will bring him closer, such that he will be able to understand Him better, to be in adhesion with the Creator both in the ascents and also in the descents.

Question (Petah Tikva Center): (28:17) If the Creator brings a person closer, or pushes him farther away, and you have to ascribe every action to the Creator. How does the action of ascribing, of relating everything to the Creator, change his attitude toward Him? 

M. Laitman: Because the person wants to be connected to the Creator in all of the ups and downs, in all of the states, and so it's important for him what is it that he feels in relation to what comes to him from the Creator. If he feels distanced and indeed, there is no reason for this distance because the Creator is doing it, then he operates accordingly. 

Student: The feeling of closeness or remoteness, does that comes from the Creator or the result of some previous action of a person that brought such a reaction on him? 

M. Laitman: Yes and no, we can't tell yet. We don't yet have clear states. I can't tell why I'm specifically in the state that I'm in. 

Student: Where does man's work and Creator's work meet for one work? 

M. Laitman: In the decision of the person. What is he going to do out of wherever he is. 

Student: How does a person begin to lose his private individuality and begins to live according to the Creator? It doesn't matter if He pushes him away or brings him closer, he's moving in one motion with Him. 

M. Laitman: It's when a person annuls his will to receive and he wants, as much as he's capable of, to work according to what the Creator wants of him. Then this is how it turns out. 

Student: How to be adhered to the Creator when it comes to the feeling that he has no part in holiness? 

M. Laitman: This is actually not so difficult, because the Creator Is the Good That Does Good and He always promotes the person towards holiness, this is what one should believe. And therefore, no matter how a person feels about this feeling he should say that if it comes from the Creator, then for sure it comes to him as a force that brings him closer. 

Question (Petah Tikva Center): (32:11) He says that, specifically, a person has no ability to understand why now he's being pulled closer, then he's being pushed away. Then he says, start making a calculation about the sorrow of the Shechina, the happiness of the Shechina. What about you? So, these are two questions: one - how do you actually make this calculation not about ourselves? Because we have a desire, so how can you make a calculation about the desire of the Shechina? What is that thing? 

M. Laitman: If a person is capable of making a restriction over himself, and saying that whatever is happening to him now, it all comes only from the Creator, and a person only receives whatever comes to him from the Creator, and he wants to offer his own response. What does it mean, it's his own? It's from his will to receive. So, it turns out that already he is with the Creator in "for" and "against". For the Creator, when he's in his will to receive, and this is why he does not agree. And against - it's the opposite. 

Student: So, where is the calculation of the Shechina? What I heard is still the calculation with his will to receive.

M. Laitman: The Shechina always wants to bring the person closer. 

Student: To the Creator? 

M. Laitman: Yes, to the Creator.

Student: Meaning, every sensation of coming closer to the Creator, means it's touching what we call the "Shechina". Next question, now that a person is coming out of his own calculation of self, toward the calculation you explained now, do we then have an understanding of cause and consequence in this new calculation?

M. Laitman: I don't quite understand what you're asking. 

Student: I'll repeat. With his mind, he cannot understand why he's being brought closer or pushed away. So, it tells him - come out of your calculations, start looking at the calculations of the Shechina. Don't think of yourself. Think of what's outside of you, what brings you closer to the Creator.

M. Laitman: Yes. 

Student: If a person already entered this new form of calculations, and he succeeds, then he manages to understand from there why he's being brought closer or pushed away? 

M. Laitman: Maybe yes, maybe no. But he knows that he is operating according to the Creator's will. 

Student: And that's enough? 

M. Laitman: Yes.You don't need other calculations. 

Question (Petah Tikva Center): (35:41) Does everything come from the Creator, or does it come from man's choice? 

M. Laitman: It depends from which point you're asking.

Student: I feel the natural place of a person is to be in the dark. That's where he feels the most comfortable. The Creator created darkness, and if he decides to come out of the darkness, that's his own choice. 

M. Laitman: That is true. To come out of the darkness this is the person's choice.

Student: So, I'm asking, what is the status of "There's None Else Besides Him" compared to man's choice? 

M. Laitman: There Is None Else Besides Him - it's the choice of the person. When he's in darkness, it's also his choice.The person has to choose between all these states. How does he receive the Creator? Is he willing to, or capable of, discovering Him in the darkness? 

Question (Petah Tikva Center): (37:10) So, what does it mean to be in wholeness with the Creator? 

M. Laitman: In wholeness with the Creator, it means to discover that the Creator is operating in every state the person feels, however he feels himself. 

Student: But later, he says that both in the sorrow and in the gladness, I can't feel the sorrow of the entire Shechina, the entire soul, I'm a part of it.

M. Laitman: Yes. 

Student: So, how in each and every moment do I manage to be in wholeness with the Creator, even though I'm only a small part in the system? 

M. Laitman: So, you are a part. 

Student: But how to feel, nevertheless, that I'm in wholeness with Him? 

M. Laitman: In your entire vessel, that is now being revealed, you feel that the Creator is with you.

Student: My vessel is the Ten? 

M. Laitman: Let's say, the Ten. 

Student: So, my vessel is the Ten I ensure that I'm in wholeness with the Creator. So, how to ensure that I'll be in wholeness? 

M. Laitman: That in every state you're in you want to discover the Creator that He brought you to this, and He is operating inside of this state. 

Student: Meaning, the fact that I believe that everything that's happening in the connection between us comes from the Creator, that means that I'm in wholeness with Him? That I feel that I'm in wholeness? The word "wholeness", is it that I add that the Creator is One and Only, and everything that happens is for my own benefit or not for my own benefit? 

M. Laitman: Yes, in that too. 

Student: This is the bottom line that I have to tell myself every moment, before I even turn to the Creator?

M. Laitman: No, without you turning to the Creator, you can't be in that. 

Student: So, how do I come to a prayer to the Creator? It means that I'm not in wholeness with Him.

M. Laitman: You're not in wholeness.

Student: So, the prayer gives me the faith, and there is no one besides Him. How does that work? How does it work out, Rav, in the action, that I keep checking myself how much I can do for the Creator? In the connection between us, each one of us, how, when I come to pray and ask for help, and I'm not in wholeness with Him, but He made me come and ask for help from Him. He gives me the feeling that I need to come and ask for help. So, where is the wholeness here to feel that There Is None Else Besides Him? 

M. Laitman: The fact that he is giving you a deficiency in wherever you are. This deficiency, you can feel it only if you complete it with the Creator's actions in the darkness, because in whatever opens up to you, you can say that He did everything good for me, etc., but in whatever He doesn't open for you, here you must say that here too the Creator is operating. And this is called the "darkness" that He is now bringing me, and this is His action.

Student: So, specifically from this opposite action, when I feel distant and I want to come closer, that's where I can feel his wholeness, because I want to reach wholeness from this darkness. 

M. Laitman: Yes.

Question (Spain 1): (41:20) Is the thought that our lack of connection is influencing what is happening in the world, is that a transgression of heresy? 

M. Laitman: The thought that there is a deficiency in reality, comes as our own deficiency that we establish, and that is why we do not feel the Creator. 

Student: He is asking about lack of connection. If one thinks that lack of connection is influencing what is happening in the world, is this a transgression of heresy? 

M. Laitman: Yes, it is a transgression of heresy, that is certain, and the lack of the reality of the Creator, that we determine in this world. 

Question (Women PT6): (42:25) What does it mean that the Creator brings a person closer or pushes him away? How can a person recognize that? 

M. Laitman: A person detects it according to his feelings. 

Student: That there is no one who can help him. What kind of help are we waiting for from the Creator? 

M. Laitman: We come to the solution of each and every state, and there we discover the Creator. 

Student: If the Creator is the one who is operating in every state, what is the operation of the person? 

M. Laitman: To invite, to attract, to draw the Creator closer into that state. When we discover that He is the one acting, that is where the solution is. 

Student: If the Creator pushes a person away, what brings the person closer to the Creator? 

M. Laitman: A person's correct decision.

Question (Darom 1): (43:32) How does a person discover what is the response that the Creator is expecting, is waiting for from him? 

M. Laitman: Again? 

Student: How does a person discover what is the response that the Creator is expecting from him? 

M. Laitman: The Creator always expects a person to take a step forward, toward Him. And a person needs to try and do it.  

Question (Spain): (44:15) We say that when we unite there will be peace in the world. But when we are in separation between us, we bring bad to the world. So, is this some kind of fault or heresy, because we attribute it to ourselves instead of attributing it to the Creator? 

M. Laitman: No, it's truly like that.It's truly so.We cause all the bad things in the world if, God forbid, we choose the evil force. And if we choose the good force then we choose the force of peace in the world. 

Student: Because, here it says that if one says that man has his own authority, meaning that he says that yesterday he himself did not want to walk on the ways of the Creator, this too is considered a transgression of heresy. So, seemingly, when we choose... 

M. Laitman: What do you choose? You choose to ascribe, to relate to the Creator what's before you.That's what you choose.The more you relate things to the Creator, more and more, as a result of all kinds of actions that appear in reality, then you strengthen Him, you reinforce Him. 

Student: So, when we say that we do not connect, is this heresy or we do not connect? Because the Creator is... 

M. Laitman: No, no, we don't connect because the Creator gives us everything possible according to our degree, and we can't arrange it in order to be connected between us and with Him. 

Question (Petah Tikva Center): (46:33) Kabbalists say that a person should depict to himself what sorrow there is in the Shechina out of all of the troubles that appear to us as individuals, to each and every one of us. Now, we should feel this sorrow. The first question is, if it's possible, what does it do in us, this sorrow for the Shechina? 

M. Laitman: We feel that we have no contact with the Creator the way we would have liked to have. 

Student: And what is the role of the Shechina in that state? Who is operating here more? Who has the responsibility? Is it the person? 

M. Laitman: The person.The person feels he lacks connection with the Shechina, with the revelation of the Creator in our world. He lacks this connection and this connection depends on him. 

Student: How can a small person suffer that state when he's causing sorrow for the Shechina, for the entire Shechina? How can he… 

M. Laitman: Not the entire Shechina, only that which is before him.Take the revelation of the Creator privately, this is called the revelation of the Shechina.

Question (Petah Tikva Center): (48:35) Why does the Creator bring a person to a state where, seemingly, he feels that he's an individual as he writes here all the time, that he's not okay if he wants to bring him to There’s None Else Besides Him? 

M. Laitman: Because it comes through the revelation of lack of connection. 

Student: But this lack of connection does not depend on him.

M. Laitman: It does.The Creator is revealed to him in the system. It's where a person can reach connection or remain outside of connection, without it.

Student: The Creator can bring a person when he's entirely disconnected?

M. Laitman: I don't know, but maybe, yes. 

Student: So, how does it bring him to There’s None Else Besides Him, ultimately? 

M. Laitman: Because He wants to bring him to There’s None Else Besides Him. 

Student: It's not clear why does the Creator constantly establish for a person that feeling of self, that he has deeds and he has a choice or the ability to choose the connection with the Creator, if in the end He wants to bring him to the understanding that only the Creator is operating.

M. Laitman: No.The Creator wants to bring a person to the state where a person will see that all depends on his connection with the Creator. That is clear.

Student: What does it mean that everything depends on his connection with the Creator? 

M. Laitman: That a person depends on his connection with the Creator. 

Student: Okay.

M. Laitman: And then the revelation of the Creator toward a person is called "light" - connection, and disconnection from the Creator is called "darkness" - evil, and that's how a person should advance from evil to good, from darkness to light. 

Student: And a person cannot advance in any other way unless... 

M. Laitman: No, that's what will be with us.

Student: So, why do they say that there is Achishena [hastening], there's a way to advance faster? 

M. Laitman: It's the same. Anything you might say right now, could bring you to the revelation of the Creator or to the concealment. 

Question (Petah Tikva Center): (51:42) When a person asks the Creator to open his eyes and heart, which would be the intention in the person so that the Creator will answer him, do it.

M. Laitman: Through the opening of the heart and opening of the eyes, a person discovers all his vessels and he reveals the Creator in them, only that. 

Student: Can we say that this is, let's say, in order for him to give contentment to the Creator or is it against the sorrow of the Shechina, or how should we... 

M. Laitman: Yes. 

Student: But which of them? Both? 

M. Laitman: Both.

Question (Petah Tikva Center): (52:32) He writes, we touched upon it, and why now he was favored by the Creator and, later on, it isn't so. This is not within man's ability to understand with his external mind. First of all, I feel that a person spends most of the day precisely at that point where he tries to understand everything with his external mind. Why, in general, humanity and even science has evolved around that? Everything is always, everyone is always in this inclination, and here he actually says he shouldn't be in that inclination. What inclination should we be in? How should we understand what is happening to a person? 

M. Laitman: The Torah doesn't give you a solution. It tells you, like this, if you will try to be in this action toward the Creator, then you will receive the state of the revelation of the Creator as good, otherwise, you will receive the revelation of the Creator as bad, a bad state. That's it.

Student: I'm sorry, but if, again, in order to receive, to accept the state of the Creator as good, what is the condition? What does the Torah say again? 

M. Laitman: If you fit the Creator, you will feel it as good. If you don't fit, you'll feel it as bad. 

Student: This means that if I now feel bad, an unpleasant state, it means that I wasn't congruent, I wasn't in equivalence of form with the Creator? 

M. Laitman: Yes. 

Student: That is already an understanding. Now, out of this understanding, this is understanding with an external mind, or is this already an understanding that comes with an internal mind? 

M. Laitman: Depends on the degree you've been asked of. 

Student: This inclination to start to feel, to understand, to find something of the quality of the Creator in reality. What is that which is not the external mind? And how can we start awakening the internal mind? 

M. Laitman: You need to come to the internal mind from the external mind. 

Student: And how do we reach that point? 

M. Laitman: According to your investigations and explorations.

Student: How do we research? We are researchers, how do we research reality? 

M. Laitman: You explore reality from what's before you. There's None Else Besides Him. All the time we wish to dig in and reach Him. And when you come to Him, you ask a question, who is He? In your state, you want Him to be revealed before you. 

Student: So, I'm asking, who is He? What about the question of why did He do such and such? Why did He take me through this? 

M. Laitman: That will become clear to you.

Student: If I understand His quality better, I will also discover the reason for my state?

M. Laitman: Everything. 

Question (Petah Tikva Center): (56:57) I heard that the work is not in the day, but at night in the darkness. You're my Rav, and I, in the day I see your face, I know it, I recognize you. At night, I hear your voice, because I don't see you, you're far away from me, seemingly. And I use your voice, which I have ascribed to you in order to recognize that you are talking to me, and giving me, let's say, some direction. How at night, when we work at night, that's what I heard, we ascribe the voice to the Creator? 

M. Laitman: I don’t know.

Student: In the article he says that I need to see at night it's to hear, only the Creator.

M. Laitman: Yes. 

Student: So my question is, is there some specific action that I perform, or that happens, that makes me recognize that the Creator is speaking to me? 

M. Laitman: Yes, if you open up your vessels of bestowal, then you feel the revelation of the Creator in them, and that's how you advance toward Him. 

Student: (58:49) Another question. In this world, there is noise. In the article he says, you have to silence all of the noises, and then there is only the voice of the Creator speaking to you, because there is no other voice that speaks to you, but only the voice of the Creator. How do I perform this action where I silence the whole world?

M. Laitman: It's like, you know, a receiver, a radio receiver, and you receive a certain frequency, what you wish to hear, and then you tune it and tune it until it will be exactly how you want to hear it, and only that.

Student: When I stand opposite my friend in the Ten, and like you told the friend, you have to tune to him individually, to the individual, or the particular sorrow of the Shechina, of that friend, and feel him, as much as you can. How do I do it, this tuning, to feel the sorrow of someone else standing before me? How do you do this tuning? 

M. Laitman: You have to clothe in the other, then you'll understand what's going on with his frequency. 

Student: This clothing in another, how do I measure my feelings when I clothe in him? How does it become the way that the friend asked? I can't feel such a great sorrow like a mother. How do I focus on the child, on her child? Can I feel as much as I can feel correctly, so in order to remain his friend and not collapse, and not my pain will suddenly be greater than his pain? What is the measure that I'm not going over, but I'm constantly there on the boundary of my sensation of his pain as being more important than mine, and how much I can help him? 

M. Laitman: This is not for you yet. You're getting confused.

Question (Petah Tikva Center): (01:01:29) It is written, There Is None Else Besides Him. This means that there is no other force in the world that has the ability to do anything against Him. So, first of all, the first thing it says is, there is confidence. And later on, he takes you to the question that was asked before - in order for one not to settle for little, meaning, that he won't remain as a little child without reason, for this reason, he was given help from above, so that he won't be able to say that, thank God, I have Torah and Mitzvot and good deeds, and what else do I need? Meaning, we have this movement. And he concludes by: "it follows that all the yearning should be, longing should be only for the sake of the Creator". 

M. Laitman: Yes.

Student: Now, it's true, that many times we don't connect, or relate the Sitra Achra or the other side to the Creator, to His way. But the confidence that he gives us here, the confidence in this article, because he gives us the process and the overcoming, what can you add for us to this confidence as a unit? 

M. Laitman: No philosophy. I don't understand your philosophies.

Student: No philosophies. 

M. Laitman: It is philosophy. What do you want? 

Student: The confidence that he gives. How do you connect it? Because with that, it doesn't matter what is happening, we always have the longing for the Creator. 

M. Laitman: Yes.

Student: What kind of confidence is it? 

M. Laitman: I don't know what kind it is.

Student: There are different kinds of confidence? 

M. Laitman: Yes, there are different kinds. 

Question (Petah Tikva Center): (01:03:37) Towards the end of the article he says, through these calculations he loses his selfness, and is not caught in the trap of the Sitra Achra, which is the desire for himself. What does it mean to lose his selfness? His individuality? 

M. Laitman: To lose himself, his individuality, means that he is unable to receive the revelation of the Creator in his true vessels, in his natural vessels.

Student: So, how does he discover the Creator then? 

M. Laitman: In something else, in some other qualities. 

Student: To lose the individuality, it is only opposite the Creator? 

M. Laitman: Yes.

Student: There is no such thing as losing the individuality opposite the Ten, the group.

M. Laitman: Yes, that too. 

Student: Are there stages in that? 

M. Laitman: There are. 

Student: What are the stages?

M. Laitman: When you come and then you'll know them.

Student: Is it correct to start talking about losing the individuality towards the Ten or are we not there yet? 

M. Laitman: We don't have individuality to lose before the Ten because we don't have individuality, in the first place.

Student: If one of the organs in the Ten, one of the friends in the Ten goes through some complicated state, to what extent should he share with the friends in the Ten about his state so they will help, or maybe, he should just work with it. He works opposite the Creator and he tells Him, please come and help me. As he says here, There Is None Else  Besides Him. 

M. Laitman: That's a lie. 

Student: What is a lie? 

M. Laitman: He cannot work with the Creator, in front of the Creator.

Student: So, what should a person do? He has a problem, a true difficult problem in his life, for all kinds of reasons. It doesn't matter what. 

M. Laitman: He has to try and make the correction there.

Student: And how does the Ten come into this game, to this play, or is the Ten not related? 

M. Laitman: The Ten needs to give a person the feeling of confidence, generally speaking, that they are behind him and he can count on them. 

Student: In what can he count on them? 

M. Laitman: That there is a Ten that thinks of him, that he will be good. 

Student: So, the Ten should know, should recognize that this organ currently has some illness, some problem? 

M. Laitman: Yes, generally speaking.

Student: To what extent should a person in the Ten share with the Ten about his state and to what extent should he keep it to himself? Because we always say also that a person should not reveal the eternality of his heart and things like that. So, there is a boundary here which is not clear. 

M. Laitman: That depends on the Ten. Each Ten is different. 

Student: So, how do we scrutinize it? What is the correct scrutiny in the Ten in order to scrutinize what we need to do in such a state? 

M. Laitman: All this will be revealed if you would want to become a single vessel. 

Student: We want to be a single vessel, the scrutiny comes exactly from that.

M. Laitman: So, try to be as one vessel, try to build yourself in this way, and then we'll see. 

Question (Petah Tikva Center): (01:07:34) I'll continue the friend's direction but from a different angle. About two expressions that he says here, that one receives help from above. Many times it comes into expression in unpleasant states. That's the kind of help that first the person asks the Creator to take away that state, and then he begins to ask, who is He? As it says, who is the one who sends it to me, and what are the reasons everything is revealed. And then he sees it's help from above, the unpleasant state he received, because now he discovered that he's far away from Kedusha. This is what he's writing about. That's what I want to ask about. What does it mean a person feels he's far away from Kedusha? What echelon, what yardstick should he have? Because if it's individual work, I have a long list, I know how far I am from Kedusha. And even more so when a state happens to a friend, and you know that you need to be together with him as one man in one heart, and you see how far away you are from that state. Maybe, you can think of him one minute a day, maybe two minutes, maybe you pray for him a few more minutes, but it doesn't live inside of you like the individual pain. So, how do we reach such a state where indeed, we were asking in a Ten in our last meeting, when will we reach a state when we feel all the states, there's an attack of states right now, that all the states that appear as individual in this society will be felt as though they're happening in a single body. When will that happen, in 2027, 2028? When will we reach a state where it is all one body, and the Creator wants to help that body and bring it closer? We know that we should have such a feeling, but we don't have such a feeling. So, what do we need to do in order to be in such a feeling? 

M. Laitman: We need, between us, all of us, each and everyone, and all of us together, we need to understand that our vessel must be a single vessel, one for all. So, it can't be that you feel one way, I feel differently, and he feels another way, altogether. Rather, in each and every step, we need to yearn to be in a single vessel. One feeling, one understanding. As long as I don't feel myself incorporated with others, it doesn't matter if I'm smart or stupid, it doesn't matter. I need to think that I'm the worst, that I'm the worst, I don't understand. And so, yearn to reveal everything in a single vessel, there we understand that we have to that we have to come closer to one another. 

Question (Kyiv 1): (01:11:40) We read in the article that we should understand that every state the Creator gives us is in order for us to realize that everything depends on my connection with Him. And it also says in the article that we should try that there will be joy in the Shechina from our work. How do we tie this with that, my belief that everything depends on my connection with the Creator? And the joy of the Shechina, the joy up above, how do we give joy to the Creator? 

M. Laitman: I'm like a little child. I want to... Let go, a bit more than that. Not puzzle, a train, a toy train. Then I put together the cars, that engine, and I try to put it together. By that I see that I have the engine, I have the cars, and I can pull these cars with the engine, like that. That's how I pull them. Now, if there's a malfunction in the engine, everything stops. If there's a malfunction in one of the parts of the train or one of the cars, I can take the car out, and the train can keep going. So, what do we have to do? We have to understand that if I want the train to reach it's destination, generally speaking, then I need to, ultimately, take care of all the cars along the way. All those that will fall from their mission. 

Student:  (01:15:42) So what is this locomotive? 

M. Laitman: A locomotive, or a train engine, is what pulls the whole train. It's a force that pulls the train. 

Student: In our work, what is the train and what is the locomotive? 

M. Laitman: In each of us, there's a part of the engine, a part of the train itself, the cars, and this is how we connect it all and make of ourselves the train.

Question (W Haifa 5): (01:17:04) During the day, can we bring joy to the Shechina? With our thought on the Ten. Is it possible that I'm constantly thinking how to raise the Shechina? 

Reader: The question is, can we bring joy to the Shechina with our thoughts on the Ten? 

M. Laitman: Of course we can, only this way. When I think of the whole Ten, and in the end, that's my relation to the Creator, and if I make Him happy with my thought, then this is how I cause, and that's the reaction I cause to the Ten from Him.

Question (Petah Tikva Center): (01:18:15) The person in his train car, that's where he feels the rejection, and that's where he can also feel the benefit of it? 

M. Laitman: Yes.

Student: And he writes, that it has to bring him for overcoming above reason, true overcoming above reason. Is that part of the locomotive? Does it belong to it? 

M. Laitman: Yes. 

Student: So, is it enough that he adheres to the cabin next to him? 

M. Laitman: When he becomes attached to the engine, it belongs to all the cars, he influences it. 

Student: So, what is the overcoming above reason for the locomotive? How can you define it? He has to be a partner to that overcoming.

M. Laitman: He is a partner in that part of the power that he gives to the whole train. He should adhere to it all the time. 

Student: But what is the overcoming above reason? Just that? 

M. Laitman: Only that.

Question (Petah Tikva Center): (01:19:36) When does a person work alone before the Creator to ascribe every state to Him, and when does he work with the Ten for the revelation of the Creator? 

M. Laitman: When he is adhered to the Ten, and he is adhered through the Ten to the Creator, and when he is not adhered to the Ten, he is alone. 

Student: And he can work alone before the Creator? 

M. Laitman: No. 

Student: You said earlier the Ten needs to bring a person a feeling of confidence that they're standing behind them, and he can count on them. What can he count on them?

M. Laitman:  In everything. In everything. There's nothing more complete than the Ten, more whole than the Ten. Does everybody have connection in the Ten according to their degree? That's it. 

Student: So, he counts on them, a hundred percent feels confidence? 

M. Laitman: Shut his eyes, and that's it.

Student: And if I don't receive confidence from my friend in the Ten, is it because I can't read his confidence that he's giving me correctly? 

M. Laitman: I don't have an answer.

Student: Why? 

M. Laitman: Because I don't know where the truth lies. 

Student: Who does the feeling of confidence depend on? How do I annul and feel that I'm projected with confidence, or in them?

M. Laitman: I don't know. How can you, from this question, how can you understand the answer? What is the reason you're not connected to the whole train, and don't feel where the malfunction is? 

Student: What do I do when I don't feel confidence from a friend? 

M. Laitman: You have to come to him and check. Why? How? Maybe you don't understand him. Maybe he's not connected to you. But it has to be mutual work already. That's the main thing we need to do now. 

Student: What exactly is the main thing? To give a feeling of confidence to one another? 

M. Laitman: Yes. Yes, because in the completeness of the confidence, we solve everything. 

Student: What does it mean to give confidence to the friend? 

M. Laitman: That you and him are together in the same movement. 

Question (Petah Tikva Center): (01:22:18) How to check? Let's say, me and the friend are in the same boat, and I see, I don't have that connection with him. So, how can I approach this and check what we need to do? 

M. Laitman: Talk about it a little bit, every day. And then you'll see that after a few weeks, you will come to one feeling. The main thing is to come to the feeling. Because all of spirituality is clothed in our feelings, in our hearts, in the feeling. And if you come to one feeling, it's like in a family, a mother and children, for example. If you come to feel this way, you have all the answers there. 

Student: Is it on a personal level in the Ten between two friends, or the whole Ten has to discuss it? 

M. Laitman: No. The whole Ten will be a mess. It's on a personal level between the person and the others.

Song: (01:23:58)