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

Daily Morning Lesson: April 10, 2026

Part 1: A lesson based on the articles of Rabash

Rabash. Article No. 5, (1984). What Does the Rule, “Love Thy Friend as Thyself,” Give Us?

Original lesson date: 05/19/2003

Reader: Dear friends, in the first part of the lesson we will watch a recorded lesson from the 19th of May, 2003, on the article, What Does the Rule, Love Thy Friend as Thyself, Give Us? The article can be found in the Study Materials tab of Kabbalah Media. We'll allot some time to read the article and if you're done reading the article before the allotted time runs out, then start a workshop.

Reading: (00:43) What Does the Rule, “Love Thy Friend as Thyself,” Give Us?

Article No. 5, 1984

What does the Klal [“rule,” as well as “collective”], “Love thy friend as thyself” give us? Through this rule, we can come to love the Creator. If this is so, what does keeping the 612 Mitzvot [commandments] give us?

First, we need to know what a rule is. It is known that a collective [Klal] consists of many individuals. Without individuals, there cannot be a collective. For example, when we refer to an audience as “a sacred audience,” we are referring to a number of individuals who have gathered and formed a unit. Afterwards, a head is appointed to the audience, etc., and this is called a Minian [ten/quorum] or a “congregation.” At least ten people must be present, and then it is possible to say Kedusha (a specific part of a Jewish prayer) at the service.

The Zohar says about it: “Wherever there are ten, the Shechina [Divinity] dwells.” This means that in a place where there are ten men, there is a place for the dwelling of the Shechina.

It therefore follows that the rule, “Love thy friend as thyself,” is built on 612 Mitzvot. In other words, if we keep the 612 Mitzvot, we will be able to achieve the rule, “Love thy friend as thyself.” It turns out that the particular elements allow us to achieve the collective, and when we have the collective, we will be able to achieve the love of the Creator, as it is written, “My soul yearns for the Lord.”

However, one cannot keep all 612 Mitzvot alone. Take, for example, the redemption of the first-born. If one’s first-born is a girl, he cannot keep the Mitzvah of redemption of the first-born. Also, women are exempted from observing time-dependent Mitzvot, such as Tzitzit and Tefillin. But because “all of Israel are responsible for one another,” through everyone, they are all kept. It is as though everyone keeps all the Mitzvot together. Hence, through the 612 Mitzvot, we can achieve the rule, “Love thy friend as thyself.”

Reader: (03:45) We will now continue to the recorded lesson from the 19th of May, 2003.

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M. Laitman: We heard the article, What Does the Rule, Love Your Neighbor as Yourself Give Us? Meaning, why did the Creator make it so that in order to reach the purpose of creation to adhere to the Creator to become like Him, the created being must be divided into many parts. And those parts, precisely against their will, since there is already self-love among them that distances them from one another. So, why must they, specifically against this, connect to one another and adhesion with one another actually becomes adhesion of this general created being with the Creator? To the extent that the parts adhere to each other in what is called, the soul of Adam HaRishon, in the individual souls, they begin to draw closer to the Creator to resemble Him. Why did the Creator not make it so that this created being, without dividing into parts – simply go through the process from an opposite form, in order to receive – to a form that is similar to the Creator, in order to bestow? Why can't the collective, created being, a single soul, do this on its own, why does it have to split into thousands of parts? It's not that they would begin to adhere to the Creator; no, the means to adhere to the Creator is their adhesion with one another. This is not understood, we can accept that this is how it is structured but, truly, it is not understood because we cannot understand what this inversion in qualities is between reception and bestowal. The work cannot be directed straight at the Creator because He is the pleasure, He is the force, He is the place of adhesion, He is the source. As Baal HaSulam says, If we were working directly toward Him, to adhere to Him because He is the source of pleasure, we would constantly think about the pleasure we receive from Him. The moment we directed ourselves at Him, only at Him, both as the means and the goal – both as the means and the outcome, so we would run like a thief, crying, Catch the thief! That is, the will to receive would be happy to adhere to the Creator and run to it with no limits; this is exactly what the Klipa, the shell, does.

(08:02) However, when we perform this work of adhesion to the Creator on a different material – on our adhesion with other souls – certainly that is a means to adhere to the Creator. But this means needs to be carried out with our will to receive; it follows that we have a kind of insulation, a protection. So that we do not make contact with the source of pleasure and forces directly. But instead, we can work with our will to receive, with our ego, really against the ego, and turn to the Creator to give us the strength to destroy the ego and adhere to the friends. To the extent that we adhere to the friends, we can be certain that to that same extent, we move toward adhesion with the Creator. But during the work when we break the will to receive of ours, which repels us from one another; so in that way, we are certain that we will not be drawn to the friend for personal pleasure because there's no pleasure in the friend for our will to receive. On the contrary, we can be certain that our work will not invert into profit for the Klipot. But that if we work in love of friends and ask the Creator for the strength to carry that love out so, then, we truly go to acquire the power of the Masach, the screen, the power to bestow. That is essentially the reason for the rule, Love your neighbor as yourself. As a result, we gain a complete vessel which includes all kinds of discernments, where precisely through the incorporation of all these discernments, by incorporating with all the souls. We each become a complete vessel at the size of Adam HaRishon, and this vessel is truly adhered with the Creator. That is, it reaches His degree, meaning that each and every one reaches the degree of the Creator. The Rabbi gives an example from what happens in this world where each person carries out some kind of work and we exchange these works, these roles. Each one serves the other. And, accordingly, we can live and enjoy the achievements and the contributions of each and every one. Moreover, it's not that everyone can simply take what the other has, but each person has something unique that does not exist in another. For example, men cannot perform certain actions like women and so on, even within my own soul. There are desires in my soul and desires in other souls that do not exist in me, even in the slightest, if you could put it that way. And me, by incorporation and adhesion with other souls – by breaking through my rejection of them, my ego for the sake of the Creator –0 that I'm ready to adhere with them, so, by doing so, I acquire their qualities and they truly become mine.

(13:05) Therefore, the rule, Love your neighbor as yourself, gives a person wholeness of attainment, wholeness of effort, and wholeness of the ability to bestow upon the Creator. Without the division of the soul of Adam HaRishon into individual souls, we would not have the ability to do anything; it is like Adam HaRishon himself would not have understood that it is possible to be in adhesion with the Creator beyond the vessel of Keter with the light of Nefesh. Only, when the serpent came, this temptation from the vessels of reception – as if the serpent came from beyond the barrier, seemingly, from the opposite nature of, opposite to in order to bestow, the person is in order to receive. Meaning that the Creator seemingly arranged an opposition of form even before the shattering; that is the Malchut of Ein Sof that cannot invert itself. If the Creator had not organized this beforehand that point of Adam HaRishon would have remained only with the light of Nefesh attached like a branch to its root and that's it. But when the serpent came and the person acquired the power of the serpent which is separation between all of its parts. Then what was once a single desire became many desires, each rejecting the other. Now, this mutual rejection between the parts of Adam HaRishon, between the individual souls, is a tremendous force. It is truly opposite the Creator's force of adhesion meaning the force of separation is positioned against the force of adhesion; or the force of reception is positioned against the force of giving. Then, a person can really shift from in order to receive to in order to bestow. In other words, he can make these scrutinies and transitions with confidence, knowing that it will not be like a thief crying,, Catch the thief! Meaning that the will to receive will not interfere; it turns out that within a person there is now both a will to receive and something of the will to bestow. When one begins to use this, one can be sure that by following this great rule of Love your neighbor as yourself, then one can indeed reach the quality of bestowal, the form of the Creator.

Question (Petah Tikva Center): (16:48) Many times after a person works with a friend to reach the understanding of the disparity of form from the Creator, let's say. Then the friend despairs and what for, what are we missing actually, what should we ask the Creator for?

M. Laitman: After many attempts that a person makes with a friend, he reaches despair and indeed he feels that it doesn't work, that it doesn't succeed. That he is not ready for it, or the friend is not ready, or the conditions between them are not quite right. We, during the period of preparation, go through single concealment and double concealment. These times that we pass through are very special, we do not understand what we are going through. But, really, over the years, a person needs to try, go through it, hear, and somehow fry on this pan, trying, failing, yes and no, slowly on a low flame. Until he reaches a state where he truly begins to understand that this thing is necessary – and not only necessary but all the possibilities that he once thought he had in life, whether it's succeeding in a profession, in family, in society in general. And also succeeding in the work of the Creator, and within it succeeding to enter spirituality. So he begins to see that all these images of how he would develop and manage in the world, gradually, how they all narrowed down like a path that becomes more and more narrow to a single exit. That exit leads him directly into the society, into the connection with the friends, where other than how to arrange himself with them, how to relate correctly among them, between them, he no longer sees any other possibilities. That necessity needs to come to a person.

(20:13) It's a necessity and that necessity doesn't come from, that he simply discusses or hears about it. But it comes after many actions in single and double concealment where, gradually, out of no choice, something forms within the person. These scrutinies gradually accumulate together and bring him to this picture, where there can be nothing else but this is what I need to do. He becomes internally focused on it by himself, all the other pictures disappear from him; he himself even becomes amazed! How could it be that he heard about this for – let's say, five years – and in any case, he never felt. It was just words, okay, nice, fine, they said it, it's written. But, now, his entire experience and actions that he did really bring him to see and think that it is truly so. Now, nothing in his life moves him to any other picture – it's weird: Love of friends begins to become really clear to him, felt within his soul, understood as the means behind which the spiritual world is positioned. That it's simply this and then that, it becomes the door through which he must pass. It needs to stabilize within the person and it requires a lot of time and actions where he tries and leaves again and again until it becomes real; otherwise, it's all just words. But we can accelerate time, therefore, even though we are far from it, like when the Rabash who wrote this article, who understood what he meant then – it's written, great, Rabbi Akiva said it. If we try again with such groups, with this style, maybe and this kind of different ways to relate to it, all these things help, especially, the work together, somehow. It all gradually accumulates into this sum of actions through many different possibilities. Until a person reaches an understanding from within himself that this is truly the action that he needs to do and no one can convince him otherwise. It becomes formulated within him and before that, it's called preparation. One must try but the fact that it does not work and one leaves it, that's not so bad. That's how it has to be; so what you're asking, that I tried many times this way and that way, and I can't. That's correct, you couldn't and that's how it should be and one must continue again and again.

Question (Petah Tikva Center): (24:22) When a person feels this necessity, powerfully. He understands that he must do something but where's the power from?

M. Laitman: When a person reaches, as you say, this necessity in it, you think he has the strength. If it truly is a necessity, then he has the strength, there's no problem with that – the necessity itself gives the strength. Importance and the lack of necessity or importance brings despair, this kind of apathy, lack of interest.

Student: What is the necessity in this?

M. Laitman: Necessity means that I've done so many actions in it, I've invested so much in it that I know this is the precious thing standing before me. This means stands before it and I begin to feel that this means has the same value, the same importance as the goal that stands behind it, really the same value. Because through this means I attain the goal, therefore, they say, Love your neighbor as yourself. Say that you need to work with him somehow to connect with him, no. It begins to be like loving the Creator. Love your neighbor as yourself becomes that. Because the importance of adhesion with the Creator passes, it really passes into the means that precedes it, into the importance of adhesion with the friends.

Question (Petah Tikva Center): (26:00) How to live with such a strong necessity for this goal if there's no necessity for the goal?

M. Laitman: The necessity for the goal grows because you constantly work on the importance of the goal. From that, you also come to feel the necessity and importance of the means. It's forbidden for us to forget that love of friends is adhesion, adhesion with the friends is the means for adhesion with the Creator. It is only a means, but since it's the means to the most important thing in reality, it starts acquiring the same level of importance for me. It simply becomes necessity for me and that's it, it's very strange: out of all the pictures I once saw in life, success in different channels, all those channels suddenly disappear, they cancel out. And only one channel remains in which I want to succeed: connection with the friends because through this connection, I will receive the strength to connect with the Creator – this is in the meantime. Later, when one truly begins to connect with the friends, one starts to see what can be gained through this connection, what qualities, what richness of sensation, what capacity for attainment. Because one acquires additional vessels because what is my single vessel that I live in now and yearn with? I start connecting to myself more and more vessels, I suddenly feel that instead of just this world, I feel multiplied many times over. Do you understand what that means, how can it be? The extent to which this depth of understanding, even within this material, a person begins to receive that. We cannot understand what it means to see through my eyes and through another's eyes together, what kind of expansion of knowledge that is. You don't understand what that is. It's not just another 100% other than me, it's a qualitative difference, it's completely different. It could be, let's say, I have one head and with those I have small and big thoughts; and, here, it's completely different thoughts – there are no words to describe it.

Student: His friend needs to be with the same attainment and intention as he has and then he's called a friend, or does it not matter? Maybe he needs to look for someone who will also have the same understanding, the same attainment?

M. Laitman: The degree of the friend is not important to me at all, they could be in the first grade! I still gain from them, it doesn't matter, it's just like we say about the Creator, how He relates to us as if we're already in the end of correction. It does not matter how I currently feel about myself; in other words, it doesn't matter how the friend currently feels about himself. I can open him to myself according to my own spiritual degree or; in other words, according to my ability to connect to him. In other words, I can reach a state where, like the Creator, I see him in the state of the end of correction and take his entire vessel as it exists in that perfected state.

Student: Why do we work on the environment, on the friends, the group? The group, what is it for if it doesn't matter who you're with? I'll find a friend so why do I do this with the friends specifically?

M. Laitman: I didn't understand, you're saying a lot of words and I didn't understand anything.

Student: Why should I look to the environment to elevate the environment within me? If everything depends on me, then I need to work on myself.

M. Laitman: I need to elevate the environment: what does it mean to elevate the environment? To elevate this idea that if I do not adhere to the friends, if I do not shatter my own ego, I will be unable to connect with them, and to the extent that I can connect with them, I am adhered to the Creator. To the extent that I cannot connect with them, I am not adhered to the Creator, so I need to raise this importance.

Question (Petah Tikva Center): (31:27) What does it mean to connect to the friend's desire for spirituality? How does this process work, this connection, what exactly do you connect to?

M. Laitman: What does it mean to connect with a friend's desire for spirituality? You see he writes here in, Concerning Love of Friends, what is the need for love of friends? What is the reason that I chose, specifically, these friends, and why have these friends chosen me? Should each of the friends disclose his love for the society – for his friend – or is it enough to feel love in one's heart? He talks about that, why did I choose, specifically, these friends? That's what you're asking.

Student: The fact that we chose, that's fine, now the work starts. We said that you need to connect between the friends only according to that point of adhesion towards the goal, meaning adhering to the Creator. Now, this adhesion, this combination of desires, how does it work, what are the rules there, how to begin?

M. Laitman: I think I spoke so simply. There are fewer disturbances, I can express it more, I don't understand the questions.

Question (Petah Tikva Center): (33:23) Where should my mind be: Should the friends love me or that I love the friends or should I see these things equally?

M. Laitman: I should not demand love from them. I should only demand from them that they let me carry out this action of Love your neighbor as yourself. Certainly, if for this action I also need an example from them – that they relate nicely to me – then we also need that but, initially, it's not required. If I can carry out Love your neighbor as yourself toward people who are more or less directed at the same goal. They can even be still beginners, they can be hearing about it and nothing really happens within them, that doesn't matter. I don't need to be among such friends who already have great understanding or a high level. In the work of the Creator, essentially it depends on me, how much I benefit from the society depends on me. Of course, it's not 100% dependent on me, we do need to warm up the society as a whole and I'm under the influence of the environment so the society needs to influence me as well. But, fundamentally, it's my own investment that determines things, that's it – it determines.

Question (Petah Tikva Center): (35:20) What's special about this work of seeing all the friends as equals?

M. Laitman: This work, where we try to see all the friends as equal, is necessary, otherwise, it's not called friends. If someone is greater than me, he becomes a Rav; if he is smaller than me, he is subordinate. If he controls me, not in the sense that I value him like a Rav but that he actually has power over me. Then he's already a boss and I'm a slave, I have no possibility to work out a free choice, I am not free. That is why we say friends – it needs to be homogeneous. It's very important when we discuss this and, in general, when we're in this framework, not of the factory but a society, that everyone is equal. We all immediately need to understand where we are and to make these corrections. Certainly, we should not relate to one another the way you relate to a manager in your workplace. That's forbidden to be that way in the society, it needs to be completely neutralized, that's why we work together for livelihood. That could be a problem for beginners because one might become dependent on another. And then it's hard to become truly free from that; sometimes, this also happens in the society. We had such cases with Rabash – situations that stopped people from progressing – they couldn't relate differently because one was a big boss and the other one had many workers and others were many of his workers. And that later projected negative relationships into the society, they wanted to blame, they wanted to free themselves from it but they couldn't.

Student: What harm could be caused by me not doing this work, what harm to the society?

M. Laitman: Harm to the society? A person who does not participate in a love of friends is like someone who steals. But there are those who steal a single coin and there are those who steal ten or a million – it depends on the development of the society. That is how it is evaluated, therefore with beginners, we don't pay attention to anything. The main thing is that they hear and hear again and hear again and even if they do nothing, even if they laugh about it, in the meantime it drips in. But for the more advanced, as it is written, The Creator is exact with the righteous to a hair's breadth. And, there is already, according to the level of development: an advanced society must be very serious and careful, more and more internally precise, delicately but strictly guiding all these things. As he writes in the articles: inside there is a burning heart while outwardly there may even be laughter, the opposite, perhaps. But inside, it's something like iron; we read about this. Have you read, The Burning Bush in Kotsk? stories, no? Well, at least read that.

Question (Petah Tikva Center): (39:45) Why do we need to work on the greatness of the friend if I already feel his greatness and see him as being in the end of correction, as great, calm and everything? And in the work, I really see him as great, why do I need to keep working on it each time? Why do I need something from him if he's already great for me because of his role? Why is it necessary to work on the greatness of the friend if he's already great, in my estimation? No, that's how it was brought here. But when I need something from him, then in that moment he is great for me because of his role?

M. Laitman: I don't know why – look, they simply tell you with these words what you will feel in a state where you truly advance towards acting in the society. Where this action will open to you the entrance to the spiritual world, that's what they're saying.

That then you will relate to each and every friend as the greatest of the generation, as supremely important. And not that it's important just to use him like a rag to enter spirituality through him and then throw him away. It's important he becomes to you a part of your future soul that you're now starting to build. His importance and your importance, it turns into the very same importance because you join him to you within. And these two souls together as one come closer to the Creator until a certain sum of souls is gathered. And then the person enters inside, you understand, this is a different kind of importance than what you're thinking about now, perhaps, I don't know. But that's the importance of one's soul. It's the innermost part of him. He becomes to me a diamond, an actual diamond. Because in him, inside his soul, when I join it to me, by breaking my will to receive; in his soul specifically, I will discover the Creator. The discovery of Divinity will be in that soul which is joined to me, connected to me.

Question (Petah Tikva Center): (42:40) Following up on the friend's question, let's say there's some order in the work. I see a friend's serious attitude toward the goal and I see that for him it's the most important thing. And I see that it gives me strength to think that it's really the most important thing. What's beyond that, how do you see more than that? What do you need to seek beyond that so that it's really that there's someone here like me who strengthens me in the importance of the goal?

M. Laitman: We are impressed by the society, inspired. From the opinion, the views of the society, that's the only thing that works on us, in addition to all the characteristics, the qualities which are innate from birth in us. And there's one more factor which can be changed and affect me and enter into my nature. And there, within my nature, exists as though it's something I was born with. Just like all of my genes and qualities that I can never get rid of or even change. So this one element, this one thing that comes from the society enters as an equal between all these things – influential to the same degree. So you know what this is? I have in my hands this force that the Creator generated, He put it in the hands of the society. And me, through my choice of society, I can get this creative force, put it within me and change my nature, you understand? We don't understand how this – I go into my soul, I take the society, manipulate it with different opinions, different outlooks or something. I take all of the knowledge of the society, its messaging, and so on, ideals. And I take them into myself, and it begins to work within me as though — in that moment, I create myself, I craft myself. A person is given the same opportunity, the opportunity to do like the Creator, you understand, it's the Creator's ability that I was offered. However, it's through the society that's it; why? Why through the society, specifically? Because it is desired that this is how I'll carry out my free choice, meaning that I'll go to the society and demand things of it, and choose ahead of time that bright society and how it'll influence me, and so on. And when does this free choice actually begin? When I find the society, I build the society in such a way that it gives me some kind of direction, orientation towards the Creator, then it is called acting, the application of the free choice. All the other things aren't the application, realization of my free choice; it's the realization of free choice in the society. The freedom of choice of the society, the society chooses in some way what freedom to choose and how to bestow that upon me, and it does that. When am I the one choosing, making my own free choice? It's when, according to the point in the heart, through it I find the society, and the point in the heart is the only thing I have in me which is mine, not dependent on anyone else. It's my point of independence, it's my own uniqueness, yes? So according to that, I pick a society, and like musicians do with their instrument before playing it, what do you call it, tuning it, yes. Tuning, I tune the society such that it'll play exactly according to my lack in the point in the heart, and then I'm influenced by it, again, by my point in the heart, and then it is called my free choice. Otherwise, it's just choosing an environment: it's mine because it comes from the point in the heart, which is only mine.

Student: Is it the society as a whole, or do I need to tune myself to each friend individually?

M. Laitman: I don't need to tune individually, I need to receive from the society a general kind of upliftment towards the goal, towards the Creator, that's it, I don't need to check exactly what the friends think about it, this or that. The main thing is that there is a flame there, right? Everything is on fire, and then my point in the heart is ignited more, it receives more fire, never mind. I have this little fire, and they throw in, one throws in some wood, the other coal, the other throws in some rags. It all catches fire inside of me, you understand? It doesn't matter anymore, inspiration is what I get. What do they have exactly? Their substance, their thoughts, their inspiration, I don't check, it doesn't matter. What's important is that it affects me externally, that's it.

Question (Petah Tikva Center): (48:25) What does it mean to take from someone and to bring it inside?

M. Laitman: How do I take from the society and take it into me? It's to the extent that I want to be dependent on the society. We say that the smallest child is the head of the family, how can it be? Because I'm so interested, invested in him, that whatever he says is very important to me, right? I submit before him. I'm willing to serve him, I'm willing for him to give me a command, and I'll execute his command. In that way, his desire passes to me, and I begin to act on it, it's through importance.

Question (Petah Tikva Center): (49:24) We say that I need to see the friend as the greatest of the generation, as greater than me, why do you say when he should see him as equal?

M. Laitman: In relation to the society and the friends, we have a few different ways to relate. I can be lesser than the friend, equal to him, or he's superior, and each state, each and every state, must be realized in order to realize my free choice. It's as though I take the society as a vessel, I put in that society my opinion. And I want to receive from them an inspiration of my opinion – the society becomes an amplifier. I put in some inputs, a small signal, a weak signal, but in the output, it's the same thing but great, that's what I want. I come to the society, and that's called, my free choice; it's not that I go there and surrender, and I say, guys, do whatever you want, take my head, put whatever you want in there. No, how, otherwise, it doesn't mean that I'm growing, me growing. And so, I don't need to go into specifics with each and every one, and interfere with each one's, the work of each friend in his service of the Creator. I need a general kind of inspiration, and it's not possible – how can I go into a different soul? I'll never understand him.

Question (Petah Tikva Center): (51:22) Let's say a person's in a state of inspiration and exaltation, feeling happy for various reasons. But for some reason, he doesn't show it or reveal it to the friends, he hides it. Does he deprive himself and the friends of something?

M. Laitman: A person who doesn't sufficiently express, actively express his attitude to the society, such that the greatness of the goal, the importance of the society, the importance of the Creator will be prominent and influencing everybody. Then you can say that he's stealing from the society, yes, of course. Now, it could be that inside he is, but outside, without, he's not; the society starts the work. When the society starts the work, it's very important for us how things are externally; in a society that's already advanced, they begin to feel each other and understand, and you have these forces that they share, and they begin to be inspired without seeing each other. Then, maybe it's not so important, to the contrary, maybe then the external appearance is opposite.

Question (Petah Tikva Center): (53:02) Why is it so hard to be equal with the friends? Why don't we see any gain in it?

M. Laitman: Why do we not see any profit in this work?

Student: Why is it so hard to be equal with the friends? There are friends who you feel great in relation to them, and other friends you see as great in relation to you. Why do we not see the profit in that, in seeing the equality with the friends?

M. Laitman: Why don't we see any profit in being equal? Because when we're equal, we're not profiting. If I have what you have, what can I get from you? Nothing, if you're greater than me, then I can receive from you. If you're lesser than me, then I can bestow upon you and feel that I'm important. If you're my equal, then what can I get from you? So it's as though you either exist or don't exist, it's the same thing; and so the friends, actual friends, that's a very, very complicated issue. It's as if they don't exist, if they're like me.

Student: So what do we do?

M. Laitman: We do this: if we are truly friends, no one has the right to be against us.has anything more than the other. Our profit is between us - not in me, nor you, or him, and him, and him – but in the connection between us. There lies the profit, and there, indeed, in that meeting point, where we break the forces that separate us from one another, and instead of that, we adhere to each other as friends. Then that fuel that we – or glue that we create between us – that's the force of bestowal. What is this glue? Why isn't it just something ordinary, like regular friendship?

Student: What does it mean that the Shechina dwells between us?

M. Laitman: Divinity dwelling between us, that means that with this glue, the forces of bestowal that exist between one and the other, there the vessel is formed.

Student: What I need to give him might be completely different from what he needs to give me, from what I need, from what he needs.

M. Laitman: What does each one give to the other? Nothing more than inspiration, nothing more is necessary. As Rabash writes, uplifted spirits, right? Joy, as we say, that's all. Of course, not levity from nonsense, but joy from the greatness of the goal and how the goal belongs to me, that's it. That's what I need to give to the friend.

Student: How can we avoid such relations between friends as in a workplace, in the society, in the context of work?

M. Laitman: How to avoid spoiling the relationships between the friends? It's impossible to avoid, it's every moment special from the heavens, the Creator confuses the relationships between us, bringing up more desire to receive in each one. And again and again each one must accordingly update his status with respect to the society. That's the work, otherwise, how will you rise, otherwise, how will you pass through the path if He doesn't help you by spoiling you each time? You move further away from the baby, so he takes another step, two more steps, until he starts walking. How can a person grow without these disturbances? These disruptions are aimed, specifically, in quantity and quality, according to your character, the reasoning, the brain, the knowledge you need to acquire, and all these things, it's not for now. But all these things, all these degrees, the subsequent degrees that you need to go through, they're all taken into account, it's a closed mechanism. Each and every detail is calculated to the last bit, and all throughout the path.

Student: Are we discussing a concrete connection with someone, like I influence him or receive from him, or is it more of a general impression, like I put into some kind of closed space called. the society, and receive a general impression from it?

M. Laitman: Sometimes like this, sometimes like that — we need to be inspired by the friends, sometimes in general, and sometimes from someone in specific. I don't need to lock on someone and start really working with him, entering into him, forcing him, no. It's better to do this with the society in general – of course, you need this and that both. But otherwise, a person who begins to be very closely connected to someone else, he's already — he does that because it's easy for him, he has whatever calculations he makes, and then. Look, there's none as wise as the experienced, it's impossible to say, even to express all these things. It's not possible, there are things here which — it just works out a certain way, that's it.

Student: So a personal connection, is that not good?

M. Laitman: A very close personal connection is not a good thing, because it ties you in a beastly way, and you need to renew your connection in a more purposeful, goal-oriented way. So if there's this kind of respect, this regard for someone in the society, it's not called friends anymore. You're already — you're bought, bribed by his charm or something else he has. And he begins to be greater than you, or maybe the opposite, he's influenced by you, and then it's easier for you also. To truly zero out the society each time so that they're on one plane, one level, and relate to it that way, it's a very important condition.

Question (Petah Tikva Center): (01:00:24) On the other hand, love is something personal.

M. Laitman: Love?

Student: Love between friends?

M. Laitman: Love between friends, love is the outcome already; love is a feeling, a feeling that comes as a result of some actions which were carried out and brought forth some impression, some result, yes? So love is the last thing, you see, you can't love your friend as yourself. You see what they write, go do this, and then you'll feel love. We know that you can't force love, the commandment of love. You go through the 612 actions and then you've reached the love of the 613th.

Student: Still, we always talked about how you invest in a friend, and that grows some kind of love in you.

M. Laitman: You bestow, you are investing in the friend and then starting to love him; it's a question what kind of love that is. For us, for the time being, it could be, well, a love of convenience. You become closer together, you're walking the path together; I mean, we need to be careful not to have all sorts of beastly, corporeal relations. We read about the submarine once, you remember the submarine? There was some crisis, some problem, there was some explosion in it or something. And half the submarine, the people could be saved, they began to go out. This boat came to rescue them, they started moving out. Suddenly, they discovered that the other half of the people in the submarine cannot escape. And so, those people who were starting to leave returned. You see such examples of love between people; they cannot imagine to themselves how they could exist without those other people, because that's their life, to be together with them. And to be on that ship and go home – for them, they consider that death, if they're not with their mates, their friends. So we see how such things can happen in an egoistic society. So we need to see, we need to look at the feeling of love between friends – we need to see it in a different way, to check if we have that. That kind of love is not considered love of friends, what they had. For us, love has to be goal-oriented, with the Creator at the helm, at the head. He's within, inside there, and He keeps that inner feeling that I have towards the friend, He maintains it.

Question (Petah Tikva Center): (01:03:44) How do I measure success? What's my indication that I'm on the right path? What will show in the results, the attitude of the society toward me or?

M. Laitman: What's he saying?

Student: How do you measure success?

M. Laitman: How do you measure success? Success you measure according to the feeling that it's impossible to reach the purpose of creation and the Creator unless it is through, within the society. If you don't acquire desires and impressions from them – there's a difficulty here in connecting this very personal, individual, intimate work and the general work with the society that's openly revealed, expansive. There's a certain difficulty, here, and each time a person needs to be in this and that both. But all these things are arrayed wonderfully so as to discover the right vessel. The Creator broke, shattered the will to receive in such, how to say, angles, yes? Fragments, such fragments, yes, it's impossible to express but each such thing you do in the society individually, the general work towards things which are more or less important. And you take into account your character, why do we each have this beastly character, right? What does that give us? So you can see how it's really, well, down to the last detail, it's all incorporated, swallowed into that general vessel. And everything else, I think, we will simply discover by ourselves through actions, through the work, right? With a bit of a lack – like, you know, it is said that when you're done eating, you need to get up with a little bit of appetite left!

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Reader: (01:06:35) Now we will share impressions from the lessons and what we take from it to implement in the Ten. Then, let's go to the next part, but first let's sing a song!

Song: (01:12:46)