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

Daily Morning Lesson August 15, 2026

Part 1: Lesson on the topic of "Mingling/Inclusion"

Reader: Dear friends, we are in a very, very special lesson today towards our regional congress. It shines from afar as something good we're moving towards and we're already planning for, preparing for. So the topic for this Shabbat is incorporation. It's going to be a very serious challenge in the next congress, and that's what we want to prepare for. Because it's such a special lesson we have a lesson today that is essentially a long lesson of two hours with Rav, where he investigates incorporation in depth and width, with many questions and many scrutinies, as well as workshops that Rav will give us during the lesson. So we're asking everyone to be focused, to be alert, to be ready, so that we can dive together as one man and one heart, as one vessel, into this very important and complex and fascinating topic of incorporation. So this is the topic of our lesson today, and at the end, in the last half an hour, we'll also discuss this together. So let's go into the lesson.

Reader: Hello, we are in a special lesson about integration. We will read selected passages on a special lesson on the topic of incorporation. We'll read selected excerpts from the writings of Kabbalists, and selected questions will be asked during the lesson. Again, a lesson on incorporation. We're going to read excerpts from Kabbalists on the topic. 

M. Laitman: (01:52) Hitkalelut- integration, it's a very special quality, very high, noble. It's developed in the will to receive after many corrections. We learn that after the shattering, there's a distance between us, between the desires that have grown apart from each other according to the equivalence of form or inequivalence of form, and they're in the spiritual space, meaning in a field where each one, according to the extent that he's the opposite of his friend, he is far from him. Later on, when we start working on connection, coming closer, the correction we have to carry out, there are a few stages  to this correction. 

First of all, coming closer to each other, so that the distance is less, less and less. We can sit together, and even though we suffer as a result of it, we can do it. And if we start feeling the rejection, it's good already, because we're starting to discover the true state. And upon that, we have to compose forces of connection, forces of connection as opposed to the forces that repel us, that reject us from each other, until we start touching each other. And in this touch, we can feel greater resistance, like the nuts in the bag, and we understand how much this is not simple. 

Moreover, when we work on that, meaning that the whole work is only in order to evoke the light that reforms, because we can't over our desires, each on his desire, and everyone over our entire desire, we can't work on ourselves. Because our essence, our whole being, is the will to receive, meaning instinctively being rejected, one from the other. And when we work on coming closer, until we come to be in contact with each other, as Rabash says, we start rubbing the hearts together, so that they'll warm up and you can enter the walls of the heart. Then we have Hitkalelut. This is our subject. 

This Hitkalelut is when we reach states in spirituality when we're included in the qualities that each one has. Each one acquires it, and then ultimately each one has to incorporate with the whole world, until we reach the complete connection, when each one is completely incorporated in the others, and everyone becomes one. These states are called Dvekut, adhesion between us. To the extent that we do it between us, we start discovering the general force, which is above NRNHY that fulfills us, which is called the Creator. And so the incorporation is something very special we go through in the correction of our will to receive, starting with not being able to come closer, maybe coming a bit closer, maybe even touching each other. But true incorporation is when I'm included with whatever the friend has, and he does it to me. And so, just as you include yourself inside another, you go into the area of the other. 

M. Laitman: (06:32) You have the common area between us, and what's born as a result of this common area, common ground, is a result. It's like we learn that all parts of nature have these things, and especially this is true for the bonds of a male and a female that are, that mingle. And the primary work here is the work of the male. That's why we see in our world as well, the spiritual work belongs mainly to the men. Women have much less work to do. It's sufficient for them to be in Hafetz Hesed, delighted in mercy. For men, it's not enough. That's why, to begin with, these chromosomes, X and Y, they are, they mingle, so that we can incorporate with everyone. And this preparation certainly exists spiritually as well. 

There are many things to say about it, but maybe we should just advance to our excerpts, and out of them we can see, maybe. But again, even though I've pictured the incorporation as an advanced state in the correction of the vessels, which is in the meantime to rise above himself, to incorporate in his friends, to be a bit closer, and then to touch each other. And until you start to really incorporate, meaning entering into each other, absorbing the friend's deficiencies in order to help him be fulfilled, as it is written, “each should help his friend,” it's not corporally, it's specifically spiritually. 

Meaning that integration is truly an advanced state, on the one hand. On the other hand, we should  nevertheless start it in the beginning, because “the final deed is in the preliminary thought.” And even though we are advancing, in the meantime only just coming a bit closer to each other, every step is included in all the other steps, even though we're not aware of it. And that's why we should learn. Even in our beginner's state, we should learn what integration is.

Reader: Selected passages about integration, first part, from Baal HaSulam, "The Wisdom of Kabbalah in Its Essence." 

Reading: (09:27) 1. Baal HaSulam, "The Teaching of the Kabbalah and Its Essence"

The greatest wonder about this wisdom is the integration in it: All the elements of the vast reality are incorporated in it until they come into a single thing—the Almighty, who contains them together.

M. Laitman: When we engage in the science of this world — studying, researching, scrutinizing, anything that we want to use to advance from the elementary particle, we learn the qualities, how to learn it from the collective to the individual and vice versa. There are different ways of education, spiritual and corporeal. And so, to incorporate yourself in that is essential. All the different wisdoms, the science, is all a result of integration. It doesn't matter, I'm learning something, I'm including myself in what I learn. I build inside me, I build the pattern of what I'm learning about, and so I'm included. 

The more patterns one gets from the outside, and to the extent that he can combine them together inside, to that extent he knows the world better and he can work with it more. That's why he says, the greatest wonder about this wisdom, meaning the wisdom of Kabbalah, is the integration in it. All the elements of the vast reality are incorporated in it, until they come into a single thing, the Almighty and all of them together. And specifically as a result of this coming closer, gathering, when each one is included in the others, we correct the shattering, the sin of the Tree of Knowledge, until we become one. 

Moreover, were it not for the integration, we couldn't attain the NRNHY, the 620 times more than what we have to attain, because the entire shattering is when the pieces are separated, then they're mingled, and then they're integrated in each other even more and more, as they correct themselves. Then each one is completely incorporated in the others, fully. By that we attain the concept of One, which is the Creator. Maybe later we will read about it as well. Please.

Reader: Part 2, from Baal HaSulam, Letter 17. 

Reading: (12:37) 2. Baal Hasulam, Letter 17 

Since the soul came down to clothe this filthy substance, it could no longer adhere to its root, to its own world, as before it came to this world. Rather, it must increase its stature 620 times, as it previously was in the root. This is the meaning of the entire perfection, the entire NRNHY up to Yechida, for which Yechida is called Keter, implying the number 620 [Keter is 620 in Gematria].

Thus, you see that the meaning of the 620 names, being the 613 Mitzvot of the Torah and the seven Mitzvot de Rabanan, are, in fact, the five qualities of the soul, meaning NRNHY. This is because the Kelim [vessels] of the NRNHY are from the above 620 Mitzvot, and the lights of NRNHY are the very light of the Torah in each and every Mitzva [sing. of Mitzvot]. It follows, that the Torah and the soul are one.

However, the Creator is the light of Ein Sof, clothed in the light of the Torah, which is found in the above 620 Mitzvot. Understand that thoroughly, for this is the meaning of their words, “The whole Torah is the names of the Creator.” It means that the Creator is the whole, and the 620 names are parts and items. These items are according to degrees and steps of the soul that does not acquire its light at once, but gradually, one at a time.

From all the above, you find that the soul is destined to acquire all 620 holy names, its entire stature, which is 620 more than it had before it came. Its stature appears in the 620 Mitzvot where the light of the Torah is clothed, and the Creator in the collective light of the Torah. Thus, you see that “the Torah, the Creator, and Israel” are indeed one.

But slowly, one after the other. From all the above, you find that the soul is destined to acquire all 620 names, its entire stature, which is 620 more than it had before it came. Its stature appears in the 620 Mitzvot, where the light of the Torah is clothed, and the Creator in the collective light of the Torah. Thus you see that the Torah, the Creator, and Israel are indeed one.

M. Laitman: And this is all attained only by the integration. Because we cannot understand maybe, in the meantime, who was it, this Adam HaRishon — a structure, the will to receive, that was filled with the upper light, in the discernment of Hassadim, a soul, Neshama, nothing more. He was small, meaning Katnut, Galgalta ve Eynaim, the vessels of reception are not activated, we call it uncircumcised, and he had no ability to know who he is, what he is. It's like a dream, we say, a state of Katnut. Without any attainment — who am I, what am I — meaning existence without awareness of himself, awareness of the situation, of the Creator. The sin of the Tree of Knowledge is when he added the vessels of reception to himself. As the verse goes, he pulled his foreskin, and then, when the vessels of reception joined, he shattered. He was shattered because he didn't have the Masach, the work with the vessels of reception in order to bestow, and that broke him. 

M. Laitman: (16:56) The vessels of bestowal were also shattered, because they incorporated with the vessels of reception together, each one with all of them. That's the result of the shattering; that's the good thing about it, the nice thing about it. That now each and every detail has to be corrected, and by correcting each detail, or each individual, he's correcting the incorporation in all the other details. 

Meaning, you can't even touch one grain of the will to receive, the smallest thing, unless you connect along with it. It's obvious, it's clear, that's the way it has to be, you're correcting the entire integration in the entire creation. We're unaware of it, but actually this is what we're doing. This is why the rules we learn, the rules of the wisdom of Kabbalah, that everything is included of ten, the Ten out of ten, and the creation is whole, and each part of the creation is whole. You can't cut it into pieces, rather, it only seems to us this way, because that's how we perceive things in our limited perception. 

But the truth is, it's all one whole integral world, and our brain can't understand it yet, and we also don't have the language to talk about this wholeness, but it's a whole different dimension of reality. So it turns out that now we have to keep the Mitzva, "Love your friend as yourself," it's the great rule of the Torah. And this rule is applied if we observe the 620 desires, when each one is incorporated in all the other desires. And so we come to a state where we observe, meaning we correct, the 620 desires to be in order to bestow. 

By that these desires are revealed to us as incorporated in each other, and the light we get by all these desires is NRNHY already, not NRN as it used to be, prior to the shattering in Adam HaRishon. It's NRNHY already, and this general light is the Creator. That's how we attain everything. And again, all things are in the integration. They come from the integration. 

My first question is, how can we realize the integration practically in the Ten? When the Ten is the whole unit, the complete unit, if I correct it, I need nothing else to correct. Why? Because of the incorporation that exists in nature to begin with. So how do I, by correcting the Ten, I correct — by the incorporation I correct the entire reality.

Workshop: (20:57) The question was, how do we realize the incorporation in practice in the Ten, and the second part of the question was, by the correction of the Ten, I correct all of reality. 

Reader: We'll read part number five, from the article "600,000 Souls."

Reading: (27:56) 5. Baal Hasulam, "600,000 Souls"

It is said that there are 600,000 souls, and each soul divides into several sparks. We must understand how it is possible for the spiritual to divide, since initially, only one soul was created, the soul of Adam HaRishon.

In my opinion, there is indeed only one soul in the world, […] That same soul exists in all the children of Israel, complete in each and every one, as in Adam HaRishon, since the spiritual is indivisible and cannot be cut—which is rather a trait of corporeal things.

Rather, saying that there are 600,000 souls and sparks of souls appears as though it is divided by the force of the body of each person. In other words, first, the body divides and completely denies him of the radiance of the soul, and by the force of the Torah and the Mitzva [commandment], the body is cleansed, and to the extent of its cleansing, the common soul shines on him.

For this reason, two discernments were made in the corporeal body: In the first discernment, one feels one’s soul as a unique organ and does not understand that this is the whole of Israel. […]

In the second discernment, the true light of the soul of Israel does not shine on him in all its power of illumination, but only partially, by the measure he has purified himself by returning to the collective.

The sign for the body’s complete correction is when one feels that one’s soul exists in the whole of Israel, in each and every one of them, for which he does not feel himself as an individual, for one depends on the other. At that time, he is complete, flawless, and the soul truly shines on him in its fullest power, as it appeared in Adam HaRishon […]

Since the body has been cleansed and is entirely dedicated to the Creator and does not pose any measures or screens and is completely included in the whole of Israel.  

The body is cleansed and it is entirely dedicated to HaVaYaH, and does not pose any measures and screens, and is completely included in the whole of Israel.

M. Laitman: Questions? What we just learned? No questions? 

Question (Petah Tikva Center): (29:54) If we look at the evolution of matter from the Big Bang, so we see constantly integration in greater and greater developing levels; it becomes more complicated. If we take the still, so, elementary particles, molecules, and that's integration, I guess.

M. Laitman: Yes, yes, of course.

Student: And then it comes to a critical state, and then, when a live cell was created, so inside there's also integration, but I guess in a different kind. 

M. Laitman: A different level, it's a different level.

Student: Okay, a different level. So what's actually the difference between the still particles integrating?

M. Laitman: That as a result of their integration, they have acquired an internal force of development of their own, meaning they have a connection with the light. Of course the  light does everything. Even these elementary particles, electrons, protons, until they connect to various materials, that's also by the light. The light keeps them together, nothing else. 

And here, by the entrance of the light into the still matter, the still matter, the solid matter, starts getting special incorporation in all its parts. And this is called vegetative. What does that mean? When it has the incorporation of all these pieces, and along with the light together, that the matter itself can perform actions like the light, to a certain extent. That's why it can advance and bring life, give birth and die. 

But it's all incorporation of these parts, the atoms, and what the atoms are made from, and the extent of light that exists in these particles will determine the different connections between them. Later on, the animate level, it's the same thing. It's only that the degree of light that works within these pieces, the particles, and gives these particles the forms of connection is higher. What does higher mean? The existence of light in these elementary particles call for a deficiency in them, in a higher form. They feel themselves connected by the light, by a certain force, and they are attracted to this force, to the fulfillment, in other words. 

And then, in order to attain that fulfillment, they must move, they must have children. And this is — later on, we can talk about the Adam, the human level, that the light fulfills him in a higher degree. Then it's the same elementary particles, only they connect to more complex forms, and they require a new degree of connection with the light. This is what's happening in our times, where now humanity is shifting from the animate form to the speaking form, where it wants to resemble the Creator. These are the stages that we feel that should change, or change us. But that's all done by the light. The light shakes the vessels.

Student: I remember you saying that the change, like in one living cell, the particles would annul and connect on the basis of their annulment, for keeping this new degree, new whole thing that is created.

M. Laitman: That's called advancement in the path of Beito, in due time, when the light that shines compels them to nullify themselves, where each part has to nullify itself to connect to others. And then the light has to bring the deficiency, when as a result, when there's no choice, the different pieces connect to complete the deficiency, or at least to cancel it. This is the meaning of the light pushing them to advance.

Reader: Ten number one from Moscow is the Ten that's on duty today, and they're showing that they have a question. So, Moscow, please.

Question (Moscow): (35:29) We're the Ten on duty. On one hand, by integration, we reach perfection, meaning there's this feeling of the Creator as you said, that there's the degrees of NRNHY. On the other hand, in the integration, we integrate in each other's deficiencies. So, how can these two states exist together, or they come one after the other?

M. Laitman: I didn't understand what to… Again.

Student: On one hand, by integrating, we reach perfection. On the other hand, we get each other's deficiencies. Both these states exist together, or one after the other?

M. Laitman: They certainly exist together. They coexist. Even though I complete the deficiencies, the deficiencies remain, and the fulfillment also remains. You can't have the light without the Kli, or the Kli without the light. But specifically by the integration, when I acquire deficiencies of others, by that I come to something. I reach something. By that, I finally start acquiring the deficiency. Because my initial deficiency, what I have to begin with, when I'm not yet integrated, I have a deficiency of the animate level. When does it start to be the speaking level, the Adam? When he resembles the Creator, when you  incorporate with others, and this cannot be less than a Ten. This is the matter that he writes, that you have to come to the seminary and the synagogue, and you must have Ten, not nine nor eleven. And if I'm incorporated in others, I acquire their deficiency, and I work with this deficiency, then the deficiency I've acquired — meaning not my deficiency, that's called Adam. 

When I return to the system of Adam HaRishon, which is outside of me, that's where I fell from, by the shattering. Therefore, he who is not incorporated in others, he is not Adam. He is still as a beast, as the verse goes, "everyone is like a beast." That's why humanity is still in the degree of the animate. It's not putting them down or something, it's just, it comes to show that they're not integrated. And we, as we engage in Tens, it's advancement towards the degree of Adam. We already have something. It's not practically, but we have something of this manner. Only this way, when we want to be together and we try to rub against each other, only this way do we call for the light that reforms. 

Because the deficiency starts being in us, even though we don't want to be together, or maybe we do want to be together — that doesn't matter, for or against — but we already awaken the light. We shake it this way. But if we don't touch each other, each one keeps the distance, then we have nothing to do with the light that reforms, it doesn't work. That's the big difference between the animate level and the speaking level. All right?

M. Laitman: Okay, well, yes.

Question (Petah Tikva Center): (39:26) And I was thinking that only through authors and books you can advance in spirituality, and not by each one working on his ego or presenting his ego.

M. Laitman: Not presenting the ego, why?

Student: Because in the groups each one is talking out of his ego. 

M. Laitman: I don't know what books are and writers are. 

Student: That's what they tell me, that this is how I can advance spiritually.

M. Laitman: Advancing in spirituality is only possible by correcting my desire. That's my nature. Now, what affects my desire is the light that reforms, which is called, "I have created the evil inclination, I have created the Torah as a spice," because the light in it reforms. Now, the question is, how do I place the light that reforms in front of my egoistic desire? In my evil inclination, I've created the Torah as a spice. When do I discover the evil inclination? 

Student: By connecting with my friend and discovering that. So how can I connect with him?

M. Laitman: All right, so what's the problem? What you need is to try to connect to the friend, and along with that to learn something of the books that talk about connection, which are the books of Kabbalah specifically, and by that you're calling for the light that reforms. Yes, what's the question?

Student: I don't know. All the time they tell me, and we study all the time, that if I don't use the books and authors, who went through the process, and I have to connect to what they...

M. Laitman: That's true, but what are we reading now?

Student: I don't know.

M. Laitman: For instance, what did you now hear? What did we just read?

Student: I heard that we connect...

M. Laitman: We read an excerpt by Baal HaSulam, "600,000 Souls." Before that, Baal HaSulam's letter, and we have Ramchal here. We have the Agra, and what else? Rav Kook, excerpts from "Light and Sun." Pri HaAretz, the fruit of the land, which is Mendele, right? And Likutey Halachot, a collection of Halachot, Choshen Mishpat, a collection of prayers. You have from the Zohar. What else do you want? Where should I bring it from? From the Zohar, you have many excerpts here. "The Banner of the Camp of Ephraim," which is high and exalted Hassidism. 

Well, come on, what else do you want? You want Gemara? You want the Talmud? It also talks about that. But they can't search there yet. They still have a problem, they're not ready for it. But we should try, it's very important. There are such things over there. Even searching Pirkei Avot or something like that. Yes, so, mister, your arguments are not valid. Yes, group, do you have anything over there?

Question (Moscow): (43:19) The feeling of what Baal HaSulam writes, that he feels that his soul is in all of Israel. What is that? That one feels that his soul is in the whole of Israel. What is that sensation that Baal HaSulam writes about?

M. Laitman: How can you pass on a feeling to someone who has no feeling? But the children of Israel, I think we talked about it yesterday, that we have the nations of the world. That's called Adam, a human who is only in his will to receive. Then when one comes to study Kabbalah, it doesn't matter what race he is from, or what color, what country. It doesn't matter. Just like people came to Abraham from all over. Then we have Goy, which means this is a person who feels he's a Goy, he's in his egoistic will to receive. 

Later on, by the study, he feels he wants to be a Ger, a convert. And then he keeps on learning, and then he becomes a Yehudi, a Jew, from the word Yichud. He starts uniting with others, and as a result of that, with the Creator. So, these are the steps of evolution for each and every person in the world. What you feel in it, in the connection, you feel the force of unity, which is the Creator, or nature, or God — doesn't matter how you call it, it's the force of unity. Or, what incorporates NRNHY. Well, let's advance in a more serious way. 

Reader: (45:32) Number six, from the Agra, according to the Pshat, the literal meaning.

Mingling, Hitkalelut, means that each one, every individual of Israel, must be included in the collective. The individual has only what the collective has, since all of Israel are responsible for one another. Each individual is a part of the collective. No individual of Israel is separated in any aspect, both in elevating the level of the collective and in helping others, and also in reproaching one another, since Israel was not destroyed except for them not admonishing each other.

M. Laitman: Meaning, it's not enough that I yearn to connect to others. It won't do. I can't do it alone. I must… Only under this condition, that we are nine, can we succeed. And when each one is included, incorporated, in the Ten, each one is incorporated in the Ten, they come to be one. And by that, they get the light of Nefesh, Ruach, Neshama, Haya, Yechida. You can't have less than that. Meaning, the only way to reach incorporation is helping each other, mutually. 

It's not enough for me to take a certain group and work on it if they're not incorporated and they're not doing the same work as I am. Rather, we must be mutually working, preparing, have the urge and the rejection as well, all the actions. The main thing is that it will be mutual, truly. This is what's important about incorporation. There is no such a thing, one working and all the others are not responding. This one certain individual won't get anything if there won't be a  response from the others. And that's a big problem. But there is no integration without, in short, in a Ten. 

As he says, when you come to the synagogue, the prayer house, they all have to be as one. What is this house of prayer? You come to integrate, to connect, to gather together. And then you have to work together, mutually. You can't have integration when one goes into the other. It has to be mutual, one into the other and vice versa. All right? Well, excuse me, but we have, this Ten is on duty and they have the right to get the microphone first.

Question (Petah Tikva Center): (48:49) We really feel that this state of incorporation is a very high and special state. Besides, it's hard for us to really feel it. And we wanted to ask, what is so special about it, this thing called Hitkalelut, incorporation or integration? And how can we help one another, as you now explain? How can I make my friends get closer to this thing? 

M. Laitman: Example, awakening, acting and how should I say? Pull them to that. Show an example, an example, acting. That’s the main thing. 

Question (Petah Tikva Center): (49:39) I wanted to know what is the difference between the incorporation that we had on the level of the still with the atoms, and the incorporation that we want to achieve, which is on the level of Adam, human?

M. Laitman: What difference is there when you want to eat or wanting to know something? Both are deficiencies, but the kind of deficiency, the kind of vessels that are activated, the fulfillment that fills up the vessels, so the type of integration is different. Either I want to integrate with someone in order to learn from him. On TV, you always have the cooking shows where people cook, so either you look at a show like that, or you hear a Kabbalah lesson. Both are integration, but you can't explain the type of fulfillment. It's according to the deficiency.

Student: So it's actually the same process? It's all according to one line, on one line?

M. Laitman: Yes, of course. We have a desire and a light, and that's the only thing that works. These two manners, there is nothing else in creation.

Student: And what do we, as friends who study the wisdom of Kabbalah here and work in a Ten, what can we add so that, let's say, we can take it to a place which is not in Beito, but more Achishena- hastening?

M. Laitman: That's a good question. We want to determine our pace of advancement ourselves, or more correctly, we want to advance in a way that gives contentment to the Creator. Meaning, I don't care if I get, I bestow, I'm empty or I'm full, what actions I do or don't do. What I want is to lock myself. This is an advanced state. I want to lock myself on the Creator, and with integration, I can be with Him in the highest degree. 

He is entirely about giving contentment to me, and I'm entirely about giving contentment to Him, because the entire creation is to do good to the creature, so I want to reach a state where I do good to Him. That's the wave I want to work with, with Him. So be integrated with that thought of creation. Moscow again. 

Question (Moscow): (53:01) Yes, the Ten on duty selected us, so the question is, what are my efforts in incorporating with the friends? What do I need to do concretely?

M. Laitman: Incorporating with the friends is manifested when I learn simply, how can I be as one with a friend. Start from the light to the heavy, and I start coming closer to him with my opinions, my views, my intentions, my desires, my goals. It's not that I completely cancel myself before him, or annul myself before him, as if I erase my desires, intentions, and views. No. I accept above me, as I restrict myself, I accept his views. What does that mean? It's as if I build an additional Partzuf in me, as a result, from the friend. And then this way I am incorporated in him, or with him. To the extent that I build that, I must have a response from him, I have to have participation with him. As we said before, you can't have one without the other. And this is why we need this mutuality to start with. This is how we learn it. 

Meaning, each one builds inside himself the image of the friend, and this is how each one is incorporated in others. But what am I incorporated with? It's not the simple intentions, desires, his habits, the way he tastes things. It's his inclination, his tendency towards the connection, and from the connection to the Creator. That's what I want to incorporate in. Then I discover that except the point in the heart, I have nothing. And everything I acquire, that has to be my spiritual Partzuf I acquire from these nine friends, and I take it from the point of Malchut. And I have nothing else except nullifying myself and acquiring their expressions, their tendencies, their qualities, and I'm hungry for that. Why? You can say, what's the matter? If you do that, you're going to get things that there's no need for, and who knows what. No. 

If I, by my effort, I want to absorb or perceive who the friend is, how much is he inclined toward the Creator, I want his longing for that. This is actually my soul. My soul is outside of me, in the hearts of the friends. These are the first nine, the upper nine, as opposed to my Malchut. And the first nine are the essence of the light, of the Creator, where I can connect. In them, I discover my connection with the Creator. This is called from the love of the friends, the first nine,  to the love of the Creator, where I'm in them. The incorporation is truly something very, very special. It's a means that only for that the shattering took place, in order to enable us to be incorporated. Because without that, it's impossible that the spiritual Kli will form in us. 

Question (Petah Tikva Center): (57:33) You said that incorporation is a very special quality that develops in the will to receive after many corrections. The question is, it seems that integration is a more advanced state, and you said that there are corrections prior to that.

M. Laitman: We are before the incorporation. Now that we are doing the work, we're before the incorporation. We didn't yet start to truly touch one another. When we start touching, we start fighting. You're not in that yet. I can see, you know, he's sitting there embracing him, the other guy is that way. You're all comfortable. Incorporation starts from something like with the students of Rabbi Shimon, the authors of the Zohar. They wanted to burn one another. So at least something.

Student: But actually, how can I want to burn the friend up, and on the other hand, I'm supposed to nullify to him, as if there is a contradiction here?

M. Laitman: There's work to do, of course. But to begin with, on top of what will you work in order to annul? There has to be the opposite desire there. Yes? Well, go ahead and ask. You want to ask all the time, so, and you're suffering.

Question (Petah Tikva Center): (59:07) In what level of integration in the Ten, to what level should we reach to start working with the desires of the 99%?

M. Laitman: No, we're not talking about the 99 now, not at all. No, I'm telling everyone don't ask about the 99. We're only talking about our friends in the Ten, and between the Tens, and no more. And also between the Tens, we need to think about how to ask.  

Question (Petah Tikva Center): (59:41) You said we have to touch each other. What does that mean, touching each other?

M. Laitman: To touch one another, it means that a friend is really disturbing you from living. That's how it is. Well, at least to feel that you want to tell him, move away, move away, get away from me, leave me alone. People feel that already, of course. Or there are those who feel it by their nature. There are those who are not so… well, you know- they don't quite like being with people.

Question (Petah Tikva Center): (01:00:28) After the whole round we've been through with all the Tens, and we've really come to the last round where integration really sums up all the corrections. So, how do we come out of it to a new road, to a new degree? And how — there's a question here — should the Ten itself, meaning when we become one, can we incorporate all the greatest of the generation here, the whole bunch of people here?

M. Laitman: First of all, we have to feel a deficiency in the incorporation. Because you hear what the friend said: “I have these holy books, I have a deficiency, thanks God the Creator gave that to me, I study according to the books, and it's enough.” And indeed, from several sources it sounds like it's enough. 

Later on, we learn that no It's also written in many other places — look at the kinds of sources that we have excerpts from here about incorporation that we need a society. We have to try to implement what it says until we get a deficiency. 

Actually, we need to again, and again, and again move this machine until it starts working by itself. Until the light that reforms will influence us such that I will always feel my Ten, as this is the place where everything actually happens. And it's not that I'm with the books, or I'm in some action, even if I'm going to teach some group, for example, teach campers or all kinds of things, I always have to feel that I'm inside the Ten. That's actually everything. 

The fact that a person, let's say, goes out in the morning to make money, so he leaves his family, but he seemingly takes his family inside of himself. He knows that he has to bring money home so that they'll be able to buy food. Nothing you can do about that, but this deficiency is in him; he is incorporated with his family, and this is how he goes to work. And that's what we have to be like with anything in life. We have to attribute it to the purpose of creation, which is the reason why we exist and we are in this world, and the implementation is in the Ten. That's a must. 

This pattern, this mold has to be in our head and in our heart, most importantly in the heart, of course. So, Moscow, I have a question again. I don't know what to do about you. Soon I'm going to shut you down, we won't be able to keep moving with the verses, we have many sources here. Well, last question.

Question (Petah Tikva Center): (01:03:59) People send us questions from the Ten on duty.

M. Laitman: I understand. You have many other friends from all over the world. I didn't let the groups from all over the world ask yet. What can I do about it? We need to somehow sort out these questions and ask only later, maybe. Well, go ahead.

Question (Kyiv): (01:04:31) Should we first incorporate and then draw the light that reforms, or first draw the light that reforms that will yield this incorporation?

M. Laitman: For beginners, the main thing is that they'll all be connected to one another. Our next topic, we've got a helpful study tomorrow, is the light that reforms. It's a topic that is truly the most important, because all the different forms in which we want to execute, to implement, can be done only by that light that reforms, called the Torah. So, let's hope that then it will become more clear to us how we correctly close this whole circle: deficiencies, incorporation, all the work that we do, all together with the light. Okay, good. Let's continue.

Reader: Excerpt number seven, from Rav Kook, "Whisper to Me the Secret of HaVaYaH."

Reading: (01:05:28) A man of Israel who wants to attain the light of life in truth must agree to plant himself in the Assembly of Israel with all his heart and with all his senses and strength, physically and spiritually.

M. Laitman: Meaning, one who is Israel, Yashar Kel, straight towards the Creator, that he wants to reach that goal so that we are all incorporated together, he has to agree in the beginning, at least that he says, to plant himself in the Assembly of Israel. Meaning, those people who want to assemble, Knesset Israel, to assemble, meaning that they all want to incorporate together. And how? With all of his senses, and with his corporeal and spiritual forces, in any way possible. And out of that, we come to connection. In such a form only can we reach the goal. Meaning, what are the spiritual degrees?

The spiritual degrees is the very same connection in the Ten, where we connect more, and more, and more, and even more, in all of the desires that are revealed as broken. Above them, more and more we connect until we reach one over all of the desires. This is called Gmar Tikkun, the end of correction. Then we rise up through these 125 degrees, and we acquire Nefesh, Ruach, Haya, Neshama, Yechida, until we get to the top of all of these degrees. All the desires are connected in everyone, and the general light called Elokut, divinity, or Creator, or the upper light, is revealed. That's it, all in all. So, everything is realized in the Ten, and everything is through Hitkalelut, incorporation, and through the light that reforms. Next.

Reader: From Rabash, Volume 1, "According to What Is Explained Concerning Love Your Friend as Yourself."

Reading: (01:07:39) And what is the meaning of righteous? It is those who want to keep the rule, "Love thy friend as thyself." Their sole intention is to exit self-love and assume a different nature of love of others. And although it is a Mitzva, a commandment that should be kept, and that one can force oneself to keep, love is still something that is given to the heart, and the heart disagrees with it by nature.

What then can one do to make love of others touch the heart? This is why we were given the 612 Mitzvot. They have the power to induce a sensation in the heart. However, since it is against nature, that sensation is too small to have the ability to keep love of friends de facto, even though one has a need for it. Hence, now he must seek advice on how to actually implement it.

The advice for one to be able to increase his strength in the rule, "Love thy friend," is by love of friends. If everyone is nullified before his friend and mingles with him, they become one mass, where all the little parts that want the love of others unite in a collective force.

That consists of many parts, and when one has great strength, he can execute the love of others. And then he can come to the love of the Creator.

M. Laitman: Yes, well, again, he also talks about incorporation, that without that we cannot reach the love of the Creator, because it becomes clarified according to the Kelim that are included in one another. In general, the whole of spirituality — it's not a single desire or another, one desire or another desire; rather, it's about how much these desires are incorporated in one another. 

Accordingly is the power, the intensity of the spiritual Kli. A single desire does not count, does not exist in spirituality. Even two. If one enters the other, that shared segment, that overlapping area in between them—of one desire and the other desire — in that overlapping shared area between the two of them, that's the spiritual Kli. Because from that they had to annul themselves, to annul themselves even more, to the extent that they are incorporated, meaning they prefer to be in incorporation instead of each one having his own desires. Therefore, in that area, it is called "love covers all crimes," that I'm included in the other one instead of being in myself. This is called love. And in such a way, in that common area, the upper force can appear: the revelation of the Creator. Well, if it's serious...

Question (Ukraine): (01:11:10) You talked about friends trying to connect, and then they start fighting with each other. Is this a place where you have to connect more with the friends?

M. Laitman: What place?

Student: When you said that negative emotions start arising.

M. Laitman: Yes, specifically there. When we start having negative emotions, there we have to connect; there we have to work and not run away from it. But to work in order to connect.

Student: Yes, that's what he asked about.

M. Laitman: Yes, and in what way? Above all of the collisions. Not to correct these collisions—none of these collisions. In our world, seemingly, we forget about what happened before — that's it, hello, everything is good now. No, this is a lie, and a moment later it will explode. So, we scrutinize the connection between us more, and more, and more. Through the connection between us, we scrutinize below it all of the disturbances, the obstructions, the contradictions between us, and we study one out of the other. And then, by colliding with one another, we have the Aviut, the conflict, the coarseness. And in a connection above that, we have the Kashiut, the hardness of the Masach. This is how we build ourselves.

Question (Piter): (01:12:36) You said to set an example, but if the friend doesn't respond to the example, does that mean the example is not right, or should we wait for the response?

M. Laitman: You need to keep acting in all kinds of forms. The friend may appear to you to be this way, but it's because it's with respect to your corrupted Kelim. Once your Kelim are corrected, by you wanting to influence him, to bestow upon him, then you will see that suddenly he becomes better, or maybe worse. It depends on the way that you need to be. There is no friend here. What is here is a demonstration of your internality. Therefore, each one must understand that the fact that I am going to connect with friends — these are not friends; I am going to attach to myself parts of my soul. It's not nice words; it's truly this way. And if I see that a friend suddenly becomes bad, or he becomes good, it's not that he is bad or good; rather, this is how I need to see him in order to correct myself. "Anyone who disqualifies is disqualifying due to his own faults."

Question (Internet): (01:13:49) So I set an example, I did all the actions, and I'm incorporated. So how do I keep that? What's the effort I should...

M. Laitman: You don't need to keep anything. You just have to keep going forward as if nothing happened before. Never try to keep anything. What for?  

Question (German): (01:14:13) Incorporation is something that comes from the Ten, or is that my own action? And what should be the purpose and the result?

M. Laitman: Corporeal incorporation comes by me annulling towards the other. Let's say a mother towards the baby; she annuls naturally. But the spiritual annulment can be only in a mutual manner. Therefore, we have to nevertheless awaken the hearts of the friends towards connection. All right? No, no, no, guys, I can't. We have so many materials. Well, we have the Ten on duty. 

Question (Petah Tikva Center): (01:14:54) He writes here that by a great force you find love of others. What is this great force? 

M. Laitman: The light that reforms. Please.

Reader: We're in excerpt number 10, from the book "Light and Sun."

Reading: (01:15:13) The main purpose of the assembly is for all to be united as one, and that all their requests will be directed towards one goal: to reveal the Creator, to find the Creator. And in every Ten, Divinity lies. And certainly if there is more than Ten, then certainly there is more revelation of Divinity.

And each and every one should gather himself, come closer to his friend and to enter him, so he can hear something in order to do the work of the Creator, and how to find the Creator. And he will annul before him, and seemingly his friends towards him, and so everyone will be that way. Necessarily, when the assembly is with that intention, then certainly, more than the calf wants to suckle, the cow wishes to feed. Necessarily the Creator brings Himself closer to them, and He is with them. And necessarily all the salvations and all the blessings and all the good influences open up to them from the source of the mercy, and great mercy and good and revealed mercy are drawn upon the Assembly of Israel.

M. Laitman: Yes, the main part of the assembly is the connection. We can't find many innovations in these verses. Each according to his style, he scrutinizes from a different angle. But the main thing, as he says here, is to find the Creator. When can we say that we've come to the right integration? The integration of the qualities between us. Integration of qualities. By my own qualities, I can't find anything. 

Only if I incorporate with nine more in the Ten, only by integrating the qualities that become Sefirot, then I there discover the light that works there, that is activated in them. And that's the meaning of revelation of the Creator to the created being. Who is the created being? It's not me. It's the integration of all the inclinations, the desires, our qualities by which we've built, we've woven — can you say that- We knitted, woven. Yes, okay. All this special Kli, from the desires, passions, intentions, by disturbances, and connecting it all together. And then, we have the place to reveal the Creator. And it's always Ten, no less. It's always NRNHY, even if it's only Nefesh de Nefesh.  

Reader: We go on to passage number 18, from Zohar LaAm, portion "Terumah."

Reading: (01:18:53) It says, "Why have I come and there is nobody there?" How beloved are Israel by the Creator, that in everywhere that they dwell, the Creator is among them, because He does not remove His love from them, as it is written, "and let them make Me a temple so that I may dwell among them." Let them make Me a temple — any temple, because any synagogue in the world is called a temple.

And I will dwell among them, because Divinity comes first to the synagogue. Happy is a man who is among the first Ten at the synagogue, because by them is the congregation completed, which is not less than Ten. They are the ones who are sanctified by the Shechina first. But there must be Ten in the synagogue at the same time, and not come bit by bit, so that the completion of the organs is not detained, for all Ten are as organs of a single body in which Divinity dwells.

For the Creator has made Adam, man, at once, and established for him all the organs at the same time. Once all of man's organs were completed, at that time each organ was properly established in itself. Likewise, since Divinity came to the synagogue first, there must be Ten there together, and then it is completed, because there is no congregation of less than Ten, who correspond to Malchut's ten Sefirot.

As long as there are no Ten there together, none of them is completed. Afterwards, the whole congregation is corrected, as it is written, "in the multitude of the people is the King's glory." Hence, the people who come after the first Ten are all the correction of the body, meaning the correction of the congregation, since by the multitude of the people, the King's glory is increased.

When the Shechina comes first, before the people came together in Ten, as is proper, the Creator calls out, "Why have I come and there is nobody there?" And there is no man there, meaning whose organs have not been corrected, and the body, called assembly or congregation, is not complete. When the body is incomplete, there is no man there, namely, even the individual organs that have come already are incomplete.

When the body is complete below, when there are Ten, the upper Divinity comes and enters the body, and the lower one becomes exactly like the ten Sefirot above. Then everyone must be careful not to speak about things of this world, since Israel is now in the state of the upper perfection, and is sanctified by the upper holiness.

M. Laitman: (01:22:21) Question: What does it mean that we need to see only a complete group, including ten? And if you have a group that includes ten working on itself, you can connect to it the entire world; it doesn't matter — dozens, Tens or not Tens, billions, it doesn't matter what. Why do you have to be a ten in the beginning, and after that you can add to it whatever comes?

Reader: Excerpt number 10, from "Pri HaAretz."

Number 12, sorry.

Reading: (01:29:26) All of Israel are guarantors for one another. This means that their lights and their livelihood are mixed with one another. And because of that, here we stand. All the people of Israel are mixed through the Mitzva, the commandment of "Love thy friend as thyself," truly.

M. Laitman: (01:29:49) As we learn now, we have no more than Hitkalelut, incorporation in the connection of the vessels. And different forms of incorporation can be called friendship, Arvut, mutual guarantee, Bitul and annulment, the Hitkalelut, the integration itself, and all kinds of other things. Hitkalelut testifies to the mutual connection. So, what does he say here? All of Israel are guarantors for one another. So what do you think? What is the difference between just connection, and Arvut, and Hitkalelut, and Dvekut, adhesion, and love — all kinds of such forms of connection that all in all we call Hitkalelut, incorporation or integration? What's the difference between them? Talk about it. Well, check what kinds of states we have to go through. We have to see ourselves in them. 

Reader: Passage number 13, from Rabash. "Here you all stand today."

Reading: (01:37:15) "Here you all stand today." It shows that he gathered them to put them into the covenant. "All of you" means that everyone entered the Arvut, the mutual guarantee. So they ask, why does it start with plural form, "all of you," and then singular form, "every man of Israel"? What it means with "all of you" in plural form is that he entered every man of Israel, meaning that every man of Israel will be included with, or comprised with, all of you, as it says, "and the people encamped under the mount as one man in one heart."

M. Laitman: (01:37:58) Meaning, until everyone's included together, "you stand here today," as it says. Till then, you don't get the reforming light in a way that it becomes the light of the Torah, the light that corrects our vessels, includes us, and brings us to the revelation of the Creator. Meaning, there has to be the inclusion of everyone and everyone in order to bring everyone to a covenant. In terms of the inclusion, what does it mean to make a covenant? To reach the covenant — that's the question. What does the covenant and the inclusion between us mean?

M. Laitman: (01:45:12) So, that we determine that that degree of inclusion which we have achieved will remain between us — that's called a covenant. Now, we learn that all these states, all these degrees, it's all included in the matter and the concept of the integration, inclusion, Itkalelut.

Reader: Excerpt number 14, from Likutey Halachot, "Collection of Laws."

Reading: (01:45:53) It is impossible to keep the Torah and Mitzvot except through Arvut, in which each one becomes Arev, becomes responsible for his friend. Because the main principle for keeping the Torah, which is the matter of the will, is the unity. Therefore, all who desire to take upon themselves the burden of Torah and Mitzvot must be joined together in the collective of Israel through a strong bond of unity.

And certainly for this reason, at the time of the receiving of the Torah, they immediately became Arevim, responsible one for the other. For as soon as they desired to receive the Torah, they had to be joined together, connecting with each other as one, in order to be joined in one desire. And thus, each one was certainly responsible for his friend, but all were regarded as one.

And precisely for that reason, that each one was responsible for his friend, which is the meaning of unity, precisely by this they were able to fulfill the Torah. And without this, it's impossible to keep the Torah, since the principle of love and unity is a matter of the will, where each is pleased with his friend, and there is no difference in their will, and they're all included in one desire, through which they're able to be included in the upper will. And this is the whole purpose of unity.

M. Laitman: And this is what it says in Likutey Halachot in the collection of laws. If we want to understand how the Torah relates to all these things, suddenly we see two things. There is the as if it speaks about corporeal actions, even though we learned that there are no… that it's not about the corporeal actions, but it's about the desire of the heart. And the entire Torah, it speaks of all the Mitzvot being the correction of the desires. They can only be corrected by the reforming light, and only, only by the connection of Ten who sit together, and at least to the level of the Arvut, which is going and growing and advancing, becoming integrated up to the point of love.  

Question (Petah Tikva Center): (01:48:46) We're feeling more and more that the first step towards the annulment is to raise the importance towards the friend.

M. Laitman: The first step is to set Ten together, first and foremost, like he says. Can be more, can be less. Ten. And then what? 

Student: That's the question. What is this inclusion? What's the next step? What are we working on once we've sat down already? 

M. Laitman: The inclusion can happen only on the condition that there is a mutual goal. So we have to talk about the goal. And we have to make it great in our eyes. To the extent to which the goal is important, and it's really shining from afar, to that extent we are willing to yield towards it and start working on the inclusion, without which, without the Hitkalelut, we can't attain the main goal. 

So again, the main thing, the gist of the work, is to achieve the purpose of life, the meaning of life. How do we do that? The inclusion. The inclusion includes in it all the stages that we talked about. We talked a lot about these stages. It's the Arvut, it's the covenant, where everyone's less than the others. All the laws that Rabash wrote for us. Until we reach a state where in practice we start feeling how we're included in each other. And tomorrow we'll learn about the reforming light, how we have to aim everything at Him all the time, because He's the one who makes the corrections. We only make the preparation for it, that half the shekel comes from us and the other half of the shekel comes from Him. And that's how we advance. What else can I say? It's all inside the group.

Question (Petah Tikva Center): (01:51:09) A question about the Garden of Eden. So, I understand that Eve represents the unsatisfactory desire, the desire for more. This isn't necessarily a bad thing. If she would have reached it herself, going to the Tree of Knowledge and doing whatever she did, would that work?

M. Laitman: I don't know, and I'm not interested in answering questions which don't directly have to do with inclusion. I'm sorry, this is a bad example for others. It's good to learn from what she said as a bad example. We're asking only about the subject, and we make sure that everyone understands the subject, and not what seems better for me. Let's get used to it.

M. Laitman: (01:52:11) Question: What does the Arvut mean from the perspective of the Hitkalelut, inclusion? What kind of Arvut do I call Hitkalelut? Don't look at me. It was my question. I'll even draw. We said that there is the one friend and the other friend, right? And there's something mutual between them. This friend has something mutual from that friend, and that friend has something mutual from this friend. Meaning, all this is something mutual that they have. So, if I reach inclusion, Hitkalelut, with the friend, I'm included with what? I'm included with his desires that are right here, right? Suppose this is me here, the red. So, I come to the green, and I fill the green instead of myself. And I suppose he can't work with these desires, so I work with them, right? That's called Arvut. And he also comes here, puts his desires aside, and with all that he can, he fulfills my desires that are here. And then we reach a state that I work with him, he's working with me in our mutual desire. And this is called Arvut. What kind of inclusion between us is that? Talk about it. But actually...

I have to become included of his desires and be in his place, in this role, and he has to be included with my desires, and instead of himself, and he has to be instead of me in this role. What does it give us, this kind of inclusion? What kind of a new discernment does it give us? It's a new Kli. 

Specifically, if we're talking about the revelation of the Creator, then the Creator, He is revealed precisely here, in this area. I instead of the friend, the friend instead of me, and that's how we are together. What kind of a Kli does it comprise? What kind of a comprised Kli has there to be in order to reveal the Creator? We can only reveal it with this sense, with this Kli. Go ahead.

Student: Yes, friends, we heard what depth there is in incorporation. We saw that there are many terms that require scrutiny. There is mutual responsibility, there is connection, there is incorporation. I've opened for us the incorporation mainly in the topic of incorporation in the Ten, as we know. Now we're going into a regional congress, and in the regional congress, there will be friends who will be with their Ten the whole congress, friends who will travel to all kinds of other places because their Ten is not in the area. For example, in Petah Tikva, people are going to all kinds of places, and for the most part, it won't be the whole Ten going. So we want to scrutinize how we turn everything we heard now — a lesson from 2016, which is always relevant. So now we want to prepare ourselves for the incorporation, to understand this term, this value, with all our heart. As we heard, it's very important. Incorporation is also mutuality in the incorporation. It's not only that I'm incorporated with something, we have to do it together, mutually. So how do we get ready? And our question is, what do we want to absorb from the other Tens, and what do we want to add to them, so that the congress will be incorporation, not only gathering? It's clear that we won't be in every place as a Ten. We'll be assigned to our area, to our region, but the point where we come from is the Ten, and we do everything in the Ten. So what do we want to absorb from the other Tens, and what do we want to add to them, so that the congress will truly be incorporation, and not only a gathering, an assembly. Six minutes.