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

Daily Lesson (Morning) May 13, 2025.

Part 1: Baal HaSulam. The Arvut (Mutual Guarantee). #28

Reader: Friends, in the first part of the lesson we're going to learn the lesson of Rav Laitman's, upon the basis of the article, “The Arvut”, we have reached item 28 in the writings of Baal HaSulam, it's on page 397. It's a lesson from the 17th of November, 2003.

M. Laitman: We are not aware, we admit we're not aware how much our attitude toward the world changes the world. Physicists are just discovering that the result of experiments in matter depend on the one conducting the experiment and how he relates to the experiment. We are just starting to reveal that even a plant feels the way I relate to it, and so on and so forth. We don't understand that our attitude, meaning our intention, changes our reality. We can't see it, because we can't see these results, we don't see our intentions, we can't clarify them, see them, measure them. It's a problem, but either way, only this is working in reality and the matter is activated by that. The attitude toward the matter shapes the matter, or the matter, what is it? It cannot move or do anything. Hence, when we talk about how we should seem to the world, not as the active part, like we have anything to do with politics, or economics, security, no, not at all. Our part is only in teaching, and disseminating this idea. Only in bringing each and everyone who wants to correct the attitude toward reality, toward nature, the world he's in, that's it. And the correct attitude, the knowledge, the correct attitude is more advanced, the knowledge that the world is built a certain way, there's a role for each and everyone, there's a goal, a purpose for each one to reach. This knowledge, when it comes to each and everyone, it will begin to arrange the world correctly, and we will see how every substance, every action, everything that takes place in the world, works according to the forces that operate in the world, because the forces are 100% the forces of the Creator. But it's the disagreement of humans that works in the world so that the still, vegetative, animate, and speaking, do not equate to the intention of the Creator. We are not in the same intention as the Creator, and that's what brings us the terrible feeling to a person in this world. Why a person in this world? Because only a person in this world, only a human, especially today - we have to, especially us, we have to make the choice, out of free choice, we have to make the correct choice of relating it to reality. The problem is that we are looking at the world that is made of a lot of matter, and we forget that this matter is, after all, the outcome, the consequence, the last stage, the inanimate result that rise of the intention, of the attitude. And you see that the more concealed the force is, the more powerful it is. So if we begin to dedicate our attention to the attitude, we'll see how through it we change everything, including matter itself.

Question (Petah Tikva Center): (05:27) We see how even for us it's hard to maintain the correct intention, except through various actions. 

M. Laitman: How hard it is for us to hear, let alone for the whole world to hear that we have to keep the intention and constantly worry about the right intention, that's true, but other than the intention, as we learn from the wisdom of Kabbalah, there's nothing. So, it's all about the importance. Either you will raise the importance for your attitude toward reality and then the Creator through your free choice, that He will look for this importance, or He will raise that importance through torments and suffering. That's your free choice, choose either this or that, but you have to do it out of importance, that's it. Importance is what you have to attain, either the blows will give you the importance, or your attention will bring you importance, that's it. Now, decide.

Question (Petah Tikva Center): (06:47) Why is intention eternal? 

M. Laitman: If you say today to the people of Israel that another Holocaust can come, and even worse, on the entire nation and the land of Israel, God forbid, how are you talking, what are you saying? I want to raise importance, I want to tell you about the blow that can come before it comes. “No, you shouldn't”. They put their heads in the sand, anything but… 

Student: Again, in order to maintain intention, a person needs to do some actions, to be active in something. How do I… 

M. Laitman: Intention is something you can nurture only to the extent you have importance for it. And I can develop importance only through the group, after I understand intellectually how to bring this knowledge to the body, to feel it. The body is impressed by feelings, the mind barely works on it. It's how much I can use the mind to awaken the systems of feelings, of emotions - I have to feel, I have to be afraid. That's through the environment, it's not for nothing that he determines this is our only choice, but it's my choice, that I choose and I aim the environment to work on me in this way. If I know… It's like they come to me, a patient comes to me, he doesn't understand, he has to brainwash himself, right? So, you establish systems, systems around the person to help him, to care for him, to bring him importance. You see how much we have to work against our nature, that erases every impression. We receive the blow, ten minutes later we don't see it. The moment we hear about something that happened on the radio, God forbid, we already look for ways to forget about it. That moment later we asked how can it be that they took millions and brought them to the gas chambers. It's very simple, a person creates a system for himself that will simply erase the result of anything. 

Question (Petah Tikva Center): (09:54) What does it mean that the intention is as if erased from our body? Because it's not a result of something, right? What does it mean that the attitude is eternal? What does that come from? 

M. Laitman: Slowly, slowly. 

Student: I mean, what is this attitude? It's not like... 

M. Laitman: Which attitude? I don't understand. The intention means how do I relate to the Creator, to that active force in the world, the only active force in the world? Do I make it bigger? Do I wish to see it, to feel it, and do I want to relate to it the way it relates to me? The problem is to get along with that force, there's no one else to get along with, and what to get along with. In order to reach equivalence of form, I need the entire world. That was the reason we had the shattering of the soul, the souls divided, the soul divided into many souls, and so forth. What are you asking? 

Student: I'm asking, isn't the intention the product of thought? 

M. Laitman: My intention is the force of Bina in me, and how much I use the force of Bina, either to take advantage of the Creator or exploit myself to serve Him. That's the intention.

Student: Isn't that an outcome of thought? 

M. Laitman: The intention is who am I exploiting? Who do I take advantage of? Either myself or Him. If we had only the will to receive, you couldn't say that there is a matter of intention here. When the will to receive is incorporated of the qualities of Bina, it seemingly begins to have the ability to act in both directions, right? To receive for my own sake, or to receive for the sake of the Creator. That's it. The action itself inside the desire does not change. By incorporating in Bina, his intention is added to the will to receive - the intention for myself, or the intention to bestow.

Student: Why is it above the physical body? 

M. Laitman: Why is it above the physical body? Because the physical body is the will to receive. That spiritual will to receive, can it give? Can a will to receive give or not? Meaning, its action is either it restricts itself and does not receive, or it receives, right? There’re two actions for the will to receive. When the quality of Bina is added to the desire, what happens to it? 

Student: Gives it an ability to bestow, to give. 

M. Laitman: The ability to bestow, how? Well the will to receive can bestow? When the second aspect enters the fourth aspect, second phase enters the fourth phase, can the will to receive give? What does it mean to give? A will to receive can restrict itself, right? But it can never give anything to the world. Only the intention, meaning why am I doing what I'm doing, that's what is now added to it. 

Student: What is it, a thought? 

M. Laitman: It's a thought, how do I relate to my action? 

Student: The thought isn't a result of the brain, of processes inside, why is this thing above the body? 

M. Laitman: It's above the body because it's above the will to receive, meaning it does not belong to the will to receive at all. It only determines the reason for which the will to receive is working. So, out of that we say that also in education, in correction, we don't relate to the will to receive, actually, we relate only to the intentions. That's important for us and according to the intention that we have, we'll take the will to receive and we'll attach them together. In the beginning what do we do? We don't take care of the will to receive at all. We wish only to correct our intentions so they will be pure. Only Galgalta ve Enayim, to extract, extract, extract Galgalta ve Enayim. What does it mean to extract? Can I extract Galgalta ve Enayim out of it? No, I restrict the will to receive on root level coarseness I restrict the will to receive. What is the intention to bestow on level one coarseness of the will to receive? I restrict it. Right? I don't use it. What is the intention when I use it? This way I build Galgalta ve Enayim above coarseness of root level, level one, two, three, four. I built all the Galgalta ve Enayim above the will to receive. I don't use it. That means that I corrected it. That's what we call the nature of Israel, and you were a kingdom of priests, right? Now to the extent that I have the intention of Galgalta ve Enayim, how can I also add the AHP to these intentions? And then I begin to see if I can do it, or I can't do it. And from the lightest to the heaviest, I begin to correct it. This is the meaning of doing the action called holy nation. So, in what is the action now, in holy nation? When I take the intention and I use it with the will to receive, or I receive but the intention should not change. The will to receive receives and enjoys and the intention nevertheless is for the Creator. So, it needs to grow to the size of the pleasure of the will to receive. But again, I take care only of the intention and I activate the will to receive only to the extent that I can grow the intention. Meaning, each time all I do is grow the intention. So, who is the world for - the intention or for the will to receive? For the intention. For the intention. Constantly grow it more and more and more. Make it bigger and bigger. And the will to receive is like a raw material. The way it belonged to the Creator, it belonged to it. And who is the created being? The created being is the one who builds his intention on top of the will to receive. Meaning, what we have to do from the beginning of creation until the end of creation - the only thing we need to do is to engage only with the intention above the will to receive, above it. So, when they ask me, well let's make changes in the world, what should we do? Tell us. You don't have to break the world, you don't have to build the world, nothing. All the actions are in our attitude to the world, to reality, to one another.

And the whole world also in relating the relationship of one to another. That's it, you don't need anything else. That's why it's written, love your friend as yourself, the great rule of the Torah. How do I need to love him? With which actions? You don't need any actions. That's why our work does not fit with any other work in the world. You don't disturb the conduct of the world. Let them do what they want to do, no one is engaged in the intention anyways, you only add the intention to the world. By that you wish to come to humanity and to add to it, that is truly the missing piece. To the extent you begin to add this thing, the world begins to improve for the better, that's it.

Student: It turns out that Israel and the nations will ultimately have to work together, right? 

M. Laitman: Israel and the nations, of course, will have to work together, eventually. 

Student: Not that they will just be there, and we'll be the first to do the work and only afterward give it to them. 

M. Laitman: If you're talking about the broken pieces that have to awaken and be corrected. In each and every broken part you have all the broken pieces, then all of Israel and the nations of the world they are mixed now internally. So, where did you see the work? In spirituality all this work is mutual work. Also in corporeality, I think that's how it's going to be. Why? I see it from the fact that before I wake up and go to corrections the external world is awakening me for it. The anti-semites, they cry out, right, all the haters, the whole world demands things from me. I see that they begin to participate even years before I want to do any corrections, right? Unconsciously, but they demand, and also consciously, what are they saying? Israel is the uncorrected part in the world, that's the part that causes all the bad in the world. What do they want? Either to destroy it or to have it corrected. You see that their plea is actually very purposeful, and we disagree with it. Why do you turn to us this way? What do you want from us? We want to be like you. What does it mean, like you? None of the nations of the world wants you like them, and they're right to want this, and you see with your own eyes, no, let's see what's going on. Everything, it's so open, it's so, it's truly revealed. I remember many times, the Rabbi never missed a newscast. I told you about it, right? Because what's happening in the world is extremely revealed, as if the prophet is sitting in the radio. He's telling you about the news, but the facts, not assumptions, or someone thinks this way or that way, right? But the facts, you simply turn on the radio, and you see what's going on. From the moment we started to return to Israel, right, return to the land of Israel, everything is happening in a more revealed manner, on the open.

Student: So, those parts of our people who want to give up this piece of land, it turns out that such a thing is not really possible. Those so-called “leftists” who want to give up the land, it turns out that it's not really possible, that Israel must live here. 

M. Laitman: You can't give up the land, you're starting to ask political questions. We don't need to ascribe ourselves to anything, only to the intentions. You can't forcefully hold on to the land, and you see it's not working out for you. And the more someone bigger is trying to act, you see that he's losing compared to his predecessor, right? You see? Nothing came out of this action, these actions. All these generals come, each one is making more concessions than the others, why? Because the lower he falls, the more concessions he makes. Now it's clear to us that we can't hold a millimeter here by force. This world is arranged according to the spiritual world, and we need to have the same conducts as in the roots. Even those who want peace at a low cost, or they want some security here, they can't attain it. Only through the forces that arrange our reality, that's it. Our world is the result, this is a world of consequences. If you arrange the forces in spirituality, you'll see the consequences accordingly in our world, that's it. There's never been an action in this world that a person wants to do in the matter, the forces of this world. He can't get it to be sustained and act in his benefit. It's really getting the raw end of the deal after a while, and as much as he wanted to do good but used force in the matter of this world and the laws of this world, he reveals the detrimental results from that, because according to nature, and the corrections, and the order, and the changes - it has to come from above down. And above we work only according to our intention. The more we look at our attitude towards the world, what is the attitude, I relate this way, I can't even measure my attitude, I don't know, I don't understand it, nobody sees it, it's not important, but that's actually what's at work here, and ultimately that's what humanity must discover, and equip itself with the intentions, the right intentions, the right attitude. If not, the world is going to plummet into more and more destruction.

Student: If we do our work correctly, so that'll cause the revelation of evil quicker? 

M. Laitman: If we accelerate the work, what does it mean accelerate, we don't accelerate, we don't hasten, we just simply catch up to our lagging, right? If we, let's say, wake ourselves up and wake the entire world, so that the attitude toward the world, the attitude between people, is the most important thing in order to approach the upper force, accordingly we will not reveal the evil. Why the evil? We'll reveal the good. Maybe you're asking about how, when I, as a Kabbalah student, I go and I reveal the corrections that have to come to me through the study, through the actions of dissemination and so on and so forth, I'm going through uncomfortable stages, the not good stages, right, stages that are not good, I go through depressing stages, they bring me down, they're really unpleasant. If the world would also enter what I recommend to it, into its attitude, would it also need to go through all those dissents and all those unpleasant feelings? I don't think that there’s such a danger exists, because the corrections the world is going to go through will be corrections on a large scale, there's going to be masses of people, a large group, for this knowledge, this opinion, this knowledge will control many people, and the opinion against it will be weaker, because people will be despaired of how to advance. So, we will not have descent but rather constantly a relative accent. For us we have descents because we're also in a hostile environment that constantly brings these disturbances into us. 

Question (Petah Tikva Center): (28:48) What is the difference in internality between Am Israel [the people of Israel] and Eretz Israel [the land of Israel]? What are these two distinctions? 

M. Laitman: There's no difference, the people of Israel and the land of Israel is the quality of Bina, we need both. We don't have the quality of Bina in the land of Israel because we don't have the sanctity of the land, we don't have the sanctity of the land because the people of Israel are not in sanctity, right? Meaning, we have to reach the correction of Galgalta ve Enayim, this is root level coarseness, and level one, and level two into Bina, seemingly, right? And then it means that we arrived at the land of Israel in the internality. This also means that we've arrived at the land of Israel in the externality, where also in the externality we have the power to sit here, to dwell here in the land of Israel. No one can come to us, no stranger can come to us. In what did Moses triumph over these nations? In what did the Greeks or Romans who came here triumph over us? Only to the extent that there's a balance, the balance shifts in our favor or in their favor.  This is the war - balance in spirituality, spiritual balance. So, what are you asking about? If we wish to stay here, as Baal HaSulam writes in his speech for the completion of the Zohar especially, and in other places, we have no choice. In our lives here, today in the land of Israel, as we call it, we have to truly come to the quality of the land of Israel. Without it, we have no right to exist here, to dwell here. That's why he says that if we won't succeed, there may be a small group of people will remain here and the rest, the Arabs will conquer, and we will cease to exist here. 

Student: What needs correction? Does the people of Israel need correction or does the land of Israel need correction? 

M. Laitman: The people of Israel need correction and then the land of Israel requires the status or the weight of the land of Israel. Today it's not the land of Israel, let's say, it was the land of Israel before Israel came out of Egypt. What did they call the land of Israel back then? Canaan. Today they call it Palestine. It's really not the land of Israel, we shouldn't even call it this way. They just took a name, right? It's written about it, right? What did you find, what does it say? It's on page 33 in a speech for the completion of the Zohar. Page 33 in the speech for the completion of the Zohar, he writes, also in 32. “From here we have a clear proof that our generation is in the time of the Messiah”. It says everywhere. “And you know that the complete redemption and the attainment, the complete attainment is intertwined in one another, and what's unique is that anyone who is drawn to the secrets of Torah is drawn to the land of Israel and therefore it wasn't promised to us that the land will be full of the knowledge of the Creator but only in the end of times, meaning the time of redemption”. Well, there's no need to read it, it's so clear. Even though the Creator has taken the land of Israel from the nations of the world and gave it to us, we don't enjoy it because, truly, who enjoys? Everybody thinks on how to.., we have not received it to enjoy it, but with this giving the Creator has given us an opportunity for redemption to be purified and sanctified and assume the work of the Creator in Torah and Mitzvot Lishma. At that time the temple will be built and we will receive the land into our own authority. Then we will experience and feel the joy of redemption, but as long as we have not come to this nothing will change, and there's no difference between the current manners of the land and the way it was. The way you live abroad is the way you live here. Abroad you feel yourself better because we are turning this land from the land of Canaan, the land of the Philistines, it doesn't matter, into the land of Israel. 

Question (Petah Tikva Center): (34:38) We learn that a correct attitude, it takes three to five years to learn, so how can we explain to the people what a correct attitude is? 

M. Laitman: You're asking this, so we should, what, we should come to the nation, to the people of Israel and the whole world and say, well now we're just closing down all the businesses, we're sitting down, we are studying? No, no, we're not sitting down and studying. Those who sit down and study are only those who have an inner drive for it, a certain attitude, a giving that you need it. But in truth, what is there to learn here? 

Student: The correct attitude. 

M. Laitman: The correct attitude is something a person learns about himself, out of his own feelings, his own internal actions, out of the fact that he feels bad, and he's looking for the good. And they explain to him where can he find the good - in a certain attitude toward others and toward the Creator. And you don't learn that during the study, meaning, we learn it because we own the method to come to them and to teach. But when you teach a person, you don't have to make him sit down and study. What do you mean? You never had such things. It's a natural thing that a person has to carry inside of him, without any – how shall I say it, how shall I put it? There are many verses on it, this is an easy thing, as the verse says. In general, the study is, you see how many people can actually, are inclined to study, it's according to their nature. And it's only for them to teach others later, but we'll teach them practically how to do it. You can say, well, it's written that by studying we are drawing the surrounding light on us, there's seemingly nothing else, unless we do it. Again, this is for those who need to correct themselves as priests, as teachers, but the others correct themselves only in their attitude, only their attitude. You don't have to sit and study for hours, no. I need to constantly receive an explanation. I need a group that will explain to me how do I need to relate to it, in order to reach through it the purpose of creation, meaning adhesion with the Creator. Also the Creator, you have to come to Him as the upper force, the upper force of nature; and the more I obey it - means that I adhere to it; the more I distance myself from it - then I'm like a silly person, I receive blows, this is the meaning that I'm not in adhesion with Him. These words are words that make things tasteless, and they give a person a feeling of religion, so they teach us simply how to keep and observe the laws of nature, there's a general law that you don't observe, so you suffer, that's it. And to observe it, to keep it, this is something you have to do with your attitude toward Him, the way you relate to Him, meaning, like the way He is - the way you are. We will have to find, nevertheless, the right slogans, the right approach to a simpler explanation.

Question (Petah Tikva Center): (39:08) Our only choice is in the intention? 

M. Laitman: Our only choice is in the intention, of course. The intention is called the action. 

Student: There's a group of guys here. They're working either in order to bestow or to receive. 

M. Laitman: Where is our choice? Our choice is not in walking in the right direction. Our choice is in growing stronger and go in the right direction, and not through blows but through importance. That's it. You will go there, sooner or later. You're also going there today, except you're advancing through blows. And there's a way to advance by growing the importance. 

Student: If that's the case, if we're receiving in order to bestow, where is the purpose of creation here? The entire intention is in order to bestow. 

M. Laitman: The purpose of creation is… What is the purpose of creation? You heard? What is the intention of creation? To do good to His created beings. What should the created being do? Reach the purpose of creation. The purpose of creation for the Creator, which was to benefit His created beings, is for you to reach that same point. When do you reach that same point? When your attitude is also to do good to the created beings. It's simple. If you relate to all the created beings like Him, it means that you are building that vessel, that same attitude as His, and then you're incorporated in that state, the same state as His. If His desire is only to bestow, if you build inside of you the same desire to bestow, then you reach His degree, His state.

Student: How is it possible to create a sense of necessity for intention, for the group? Because it's not in us. Only through the group can we create it.

M. Laitman: You're asking like this. If I want to reach something, I need it to be important to me. Otherwise, I need to wait for the blows. The blows will come, and I will, nevertheless, change. I will feel that it's worthwhile for me to reach a place where there are no blows, rather there's pleasure. So, maybe I shouldn't wait now for the blows in order to decide about a goal, but rather to grow its importance. Now, it seems like it's worthwhile for me to pay such and such for it, so much for it. That's so important. But I know that if I will wait, I will pay dearly. The price will be higher, meaning I should grow the importance of it now. How can I grow the importance? So, I go to the society or to a company, an ad agency that will help brainwash me, advertise to me that this is important. You should pay for it now and reach it now. Otherwise, it will be more expensive. It will be through torments. So, the ad agency, instead of the blows that will give me the importance to run away from them in the direction of that goal, it gives me the importance of that goal. So, I will run away to it now. That's it. So, I need the society to provide the same fuel, the same necessity in attaining the goal as the blows. Now, the question is, even before that, how do I come to the society that I obligated to provide me these things, the necessity and so on and so forth. I don't have the need to obligate the society to give me the need to reach the goal. So, where do I start from? I need to come to the society now, even though I don't have the necessity for it, this is called a desire for when I don't have a desire, and obligate them to obligate me. That's why this thing is concealed. That's why I can come to the society and say, guys, I don't want the goal, but I'm going to sign for you. Influence me to want it. That's it. You can do it in potential. This is the action that you are capable of doing. Specifically because of the concealment, you are able to do it. I feel that diabetes is harmful, but it's not too bad. I can eat a piece of candy here and there, a piece of cake. Everything is fine. No, he's laughing. I come to the society. I don't feel the importance just yet. They just tell me about it, but I don't feel it. They tell me, they show me what it can be, they give me examples. So, I look for a society or for a company. I pay them money, and I say, raise the importance for me, the necessity, the pain that can be. I want to see it. Otherwise, I will destroy myself. I'm willing to turn to the society this way. If not that, we would have no method. Because the method is - before I receive any blows, I need to feel myself as if I am after the blows. 

Student: Where does the turning point happen where I hold myself back because I'm afraid of getting hit to a state of pleasure? Where does that flip in the path where I'm not holding myself just to avoid pain, but because I truly want it? 

M. Laitman: How do I become smarter to ask to be brainwashed instead of getting blows? 

Student: Where does it invert, I'm asking? I try to grasp it in order to avoid the blows, but where does it turn into something that I genuinely want? 

M. Laitman: No, I don't have to go willingly. I'm going because this idea is beautiful, is abstract, and there's this upliftment above the animal degree. It doesn't work. There's no such thing. I'm going for it because I feel bad. What's the purpose of my life? I'm asking this. Like an animal, I wish to avoid, run away from the blows. This is a beastly question. What's the purpose of my life? I feel bad. I feel it on my body. Not that there's a poor Creator, maybe I can also do something for it, right? I'll be company for him, me and him, at least two of us. Maybe a third person will join us, we'll have a little group here. No, a person cannot have such an attitude. It's an illusion. Our matter is the will to receive, and the demand comes only from the will to receive, and the demand is simple - I don't want to suffer, I want to enjoy. If not to enjoy, at least to suffer less. 

Student: You said that receiving is death, that I need to constantly hold myself in alertness toward what's happening with me, to see all the interferences all the time. You said that there is where life actually is. So, where's the stage where this inverts?

Reader: We're going to read item 29 from the article “The Arvut”. Again, the article “The Arvut”, page 397 in the writings of Baal HaSulam, Hebrew version, Item 29.

Reading: (49:44) The Arvut (Mutual Guarantee). #29 

Now we can fully understand that concerning the form of work in its last manner, as explained in the words “a kingdom of priests,” which is the final definition of “Love your friend as yourself,” it was indeed conceivable for Moses to restrain himself and refrain from disclosing the full manner of the work all at once, for fear that Israel would not want to detach themselves from all material possessions and give all their fortune and assets to the Creator, as instructed by the words, “a kingdom of priests.”

It is much like Maimonides wrote, that women and children must not be told the manner of the clean work, which must be in order not to be rewarded, and wait until they grow, become wise, and have the courage to execute it. Therefore, the Creator gave him the above warning, “no less,” but offered them the true nature of the work, in all its sublimity, expressed in the words, “a kingdom of priests.”

Regarding the reward that is defined in the words “a holy nation,” it was possible for Moses to contemplate interpreting and elaborating further about the pleasantness and the sublime subtleness that come with Dvekut with Him, to persuade them to accept this extreme, to completely detach themselves from any worldly possessions, as do priests. Hence, he was warned, “no more,” but be vague and do not explain the whole reward included in the words, “a holy nation.”

The reason for this is that had he told them about the wondrous things in the essence of the reward, they would necessarily use and assume His work in order to obtain that wonderful reward for themselves. This would be considered working for themselves, for self-love. That, in turn, would falsify the whole purpose, as written in Item 13. 

Thus we see that regarding the form of the work expressed in the words “a kingdom of priests,” he was told, “no less.” And about the unclear measure of the reward, expressed in the words “a holy nation,” he was told, “no more.” 

Reader: Now we are going to continue to a recorded lesson from November 18, 2003.

M. Laitman: To acquire the quality of Bina, not for himself - to bestow in order to bestow, which is called a kingdom of priests, where the work is from within a person outwardly, when he, seemingly, doesn't exist. After we finish this correction called the kingdom of priests, that is expressed in us in the state of “Love your friend as yourself”, after that we come to the second stage of realizing the correction where the goal is not correction. After the vessel is corrected, the goal is to use it correctly. This is called holy nation. Nation - means vessels of reception, where the correction in the vessels of bestowal acquiring the quality of Bina, together with Malchut, when they reach equivalence, the correct form, they reach the state of holy nation. Malchut connected with Bina in full, and both of them are working inside a person without any limits, without any limitation, meaning in keeping the law of receiving in order to bestow, in order to reach maximum adhesion, that you can get to in each and every state. This is already the work and second phase of holy nation. And in this he concludes this article, “Matan Torah”, [the giving of the Torah] and “The Arvut”. It's really a single article, because by that he reaches the purpose of creation. 

Question (Petah Tikva Center): (56:46) What does he say to them, kingdom of priests, and no less? This also sounds like something that's almost impossible. 

M. Laitman: No less and no more speaks about the attitudes toward the method. No less, meaning, what is a kingdom of priests? It's not for himself. It's a correction, where it's not for myself. I sever myself from any personal interest with what I'm doing, and you know, I'm going to do everything that will be - my “I” does not exist. My “I” seemingly does not exist in reality. Rather, my concern is for reality to exist and not for me to be in it. This is called a kingdom of priests. So, I have to attain nothing less of this, nothing short of this correction. And no more - means about the way you work with the AHP. That is, you can take the AHP always on a scale, on a certain coarseness, not more meaning that it will always be… 

Reader: We're going to a lesson with a live broadcast with Rav and we'll sing a song together.

Song: (58:30)