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

Daily Lesson (Morning) April 08, 2025

Part 2: Rabash. 919. Concerning the Environment 12. 1984

Reader: We are studying the article, “The Matter of the Environment, Concerning the Environment” article 919, in the writings of Rabash. You can find the study material on the Arvut system and the Kabbalah group.info. You can also send questions through those websites.

Reading: (00:39) Concerning the Environment

“‘And he took six hundred select carriages.’ Whose were they? If you say that they were from Egypt, it was already said, ‘All the livestock of Egypt died.’ If you say that they were from Pharaoh, it was already said, ‘The hand of the Lord is on your livestock.’ If you say that they were from Israel, it was already said, ‘Our livestock too shall go with us.’ Rather, it was from those ‘who fear the word of the Creator among the servants of Pharaoh.’ Thus, we learn that those who fear the word of the Creator are an obstacle to Israel” (Midrash Tanchuma, BeShalach).

This means that the primary guard is from an environment of those who fear the Creator. They are Pharaoh’s servants. Pharaoh is as the ARI said, that the exile in Egypt was that the Daat [reason/knowledge] of Kedusha [holiness] was in exile. Pharaoh would suck out the abundance, meaning he is the will to receive. They are called “working only for their own benefit” and they have no connection to the work of bestowal, for their sole intention is only to please themselves.

The keeping should mainly be from them, since on the outside, it seems as though they are working—engaging in Torah and prayer enthusiastically and making all kinds of precisions. For this reason, they are called “those who fear the Creator.” Otherwise, they would not be called so.

And yet, internally, they are enslaved to Pharaoh, meaning that their only aim is to satisfy their own wishes and needs, and they have no connection to the work of bestowal.

Such an environment creates an obstacle to a servant of the Creator because he wants to walk on the path of the Creator and sees their work when they engage in fearing the Creator, and he is impressed by their zeal, since when they work as Pharaoh’s servants, their bodies show no resistance because the efforts they make are also only for the body. Thus, there is no resistance here at all. On the contrary, the body agrees to give them strength.

It follows that such an environment is an obstacle to Israel, to one who wants to be “Israel” and not among Pharaoh’s servants. Because a servant of the Creator is impressed by the work of the servants of Pharaoh, he likes the servitude of Pharaoh’s servants and is lured after them. Thus, he absorbs their thoughts and intentions and thereby regrets all the efforts he has given in the work of bestowal.

Henceforth, he will have no strength to continue the work of bestowal.

But in an environment of unaffiliated, who are not of the type that fears the Creator, they have no connection to him because he knows that there is nothing to learn from them. At that time, there is no connection of thoughts because he knows he must not learn from the actions and thoughts of the unaffiliated. Hence, such an environment does not pose an obstacle.

Conversely, those who fear the Creator and are Pharaoh’s servants do pose an obstacle for Israel, and one must run far away from them.

M. Laitman: Yes. Questions?

Question (Petah Tikva Center): (06:13) I'm trying to remember each time that it's speaking about a person's internality, but nevertheless, this article makes you pay attention to what's happening inside a person's intention while he's serving the Creator. So, where can he receive the support to know that he's doing the right scrutiny?

M. Laitman: You can get the support only from the Creator. And the prayer should therefore be directed towards Him. And to the extent that a person is connected with the group, he's inside the society, he has more strength, more support, more of a basis to turn to the Creator, to cry out, and to ask.

Student: But the society also reflects my internality.

M. Laitman: What?

Student: Meaning, I see as bad that which is inside of me or not?

M. Laitman: Yes.

Student: By incorporating in them, I always have what to ask for. And I can do the right scrutinies and aim myself the right work?

M. Laitman: That's right.

Question (Petah Tikva Center): (08:19) What is the reason of sanctity?

M. Laitman: That reason of Kedusha is what directs the person towards Kedusha, holiness. Kedusha means in order to bestow, to get closer to the Creator. And if a person wants to receive support in that, strengthening, then he turns to the Creator, and from there he gets support.

Student: He writes that the reason for sanctity was in exile.

M. Laitman: Yes.

Student: Now, in keeping and in observing what we observe in one environment or another where we enter, that's what's missing, this sanctity, this holiness. We can't not be incorporated with the unaffiliated when we're around them a lot. Additionally, we want to bestow through dissemination. They also receive from them. Then can we use certain type of thought about this reason of sanctity during these processes?

M. Laitman: We need to try nevertheless to remain adhered to the audience that is drawn towards faith in the Creator and not to let go of that.

Question (Petah Tikva Center): (10:13) Should we understand this article plainly, or is he hinting at some danger between us so we won't start to become servants of Pharaoh suddenly?

M. Laitman: Of course, also between us, this danger exists. But first of all, it is as it is written.

Student: Beware of an environment that might appear holy, but...

M. Laitman: Yes.

Question (Petah Tikva Center): (10:57) What kind of environment is an obstacle to the service of the Creator?

M. Laitman: An environment that appears to be a good environment, that the people within it are adhered to each other, and that they want to get closer to the Creator. And therefore, a person who looks at such an environment, at such a group, he wants to be one of them.

Student: I what is our environment different than such an environment? An environment of Kabbalists who wish to serve the Creator, how is it different?

M. Laitman: How is it different? Who are the friends that you are seeking to be adhered to?

Student: Other than adhesion to the Creator through love of friends, they have no other desire.

M. Laitman: This means that they are searching to be adhered to the Creator, and that is the most important. And in order to approach the Creator, even adhere to Him, they need such an environment, and to annul themselves towards the environment.

Student: But in practice, as long as we didn't live for spirituality, we were also servants of Pharaoh.

M. Laitman: There is something in the middle. In each one of us, there is from here and from there.

Student: Relative to our society, the society of Kabbalist, we also need to be cautious here?

M. Laitman: Yes, of course. And more and more, each time. The more we will advance, the more we will have to keep ourselves, to guard ourselves.

Student: Inside of us, among the friends who are here, do we need to be cautious here as well?

M. Laitman: Between us, there has to be a level of connection which is directed towards connection between us and against Pharaoh.

Student: I relate to every friend in the world Kli. Anyone sitting here?

M. Laitman: I don't know. I'm not responsible for the world Kli or anyone sitting here. I'm saying you have to check it. It's clear to us what is it that we have to do.

Student: That air of suspicion, relative to each friend.

M. Laitman: That's right. And we don't need to blur it out.

Student: How can I distinguish between a friend who fears the Creator but works for Pharaoh? How can I detect them?

M. Laitman: To the extent that you can identify it. You don't need to follow each one. What is he making a living of? But in the end, in the great society, with respect to each and every one, each and every person, there is a certain relation towards them.

Student: How do you detect them? What are the signs to detect?

M. Laitman: First of all, Externally that each and every person, to the extent that he's drawn to the study, to the extent that he comes to the lessons and invests himself in them. According to that, we relate to him. I see that this is how it is.

Student: A person is coming to lessons, that's fine. Many people show up, participate.

M. Laitman: But it depends on in which way they come. You can see on the person to what extent he's adhered. That he comes in order to enter into the lesson.

Student: How can you tell what is his intention?

M. Laitman: Well, actually, you see to what extent he's devoted.

Student: Devotion is an expression of a man's intention?

M. Laitman: Yes.

Student: In our environment, what should we beware of?

M. Laitman: In our environment also there are people who are more serious to reach adhesion with the Creator, and those that are less serious. In our environment, there are all kinds of people, and each one of them, although he tries to invest as much as he can, but along with that, each and every one must guard himself. And ask himself, where am I headed? And how am I advancing? This is actually our main work.

Question (Petah Tikva Center): (18:21) You said the more we advance, the more we should look after ourselves.

M. Laitman: Yes.

Student: How do we do that exactly?

M. Laitman: We guard ourselves by guarding our thoughts, the connection between us, the intention of the connection, the intention in our advancement. There are not many words for it.

Student: I see that friends are being meticulous. They come to the lessons externally. You see the examples are almost perfect. How do I scrutinize a person's internality to see that he's still doing it for himself, that I'm not being influenced by his thoughts that he's working for himself? How do I detect that?

M. Laitman: I would say the following. The fact that you see a person who always comes on time for the lessons, and he participates with the friends, with the whole group, and he's concerned to be a complete partner in the lesson, this is actually enough.

Student: You said to us in one of the recorded lessons this week that if I come and I hear the lesson, and I read an article but I don't realize it during the day, it's as if I've done nothing. I didn't come here to realize the path. I'm asking beyond the morning lesson. I'm sitting with the friends here during the lesson. How, during the day when we implement it, how can I tell if the friend is in himself for himself or not for his own sake? During the day, in the implementation, what do we need to do to understand the externality of each and every friend?

M. Laitman: This is almost impossible.

Student: Because it says you can guard yourself only with respect to externality. On the one hand, I need to work above reason to see every friend as great. On the other hand, I have to constantly tiptoe around them. How do we do it?

M. Laitman: The Creator gives us this sense, and then you can detect how you are walking and with whom you are walking. Usually, this is how it is.

Student: How important is the prayer and the connection between us when I detect a friend in one way or another?

M. Laitman: The prayer is most important, because following everything, when a person calculates and he checks himself, he checks himself through all kinds of different states, different means. He can offer a prayer to the Creator from the bottom of his heart, for his participation with the friends, for the goal, for the connection with the goal, actually, and in this way, he advances.

Question (Petah Tikva Center): (23:30) When you look at friends, how do you define a serious friend versus not a serious friend?

M. Laitman: I can't talk about it.

Student: It's hard to define a serious friend. They're not you, but you said when you look at our environment, there are serious and non-serious people, even if they participate.

M. Laitman: According to what you see with your eyes.

Student: According to what I see in my eyes, I can only see their actions.

M. Laitman: No, not only their actions.

Student: How do you see beyond the actions?

M. Laitman: Well, maybe you begin to detect also what is the motive of the person.

Student: But how do you, how can you detect it? Two people do the same action, how can you detect what motivates him?

M. Laitman: To the extent that he's connected to his group, to the extent that he is drawn to be inside his Ten, to the extent that he wants to be inside the Ten to annul towards the friends. Annulment is the most important. And therefore, this is how I turn to him. This is how I measure him.

Student: In action, he does the same actions, but their internality is different? Is that how it works out?

M. Laitman: Yes.

Student: How do you define a person who is not serious?

M. Laitman: Well, not according to the external behavior.

Student: Only according to the inner reaction?

M. Laitman: Yes.

Student: The ability to detect the inner motivation is in what? You have to ask the Creator to show me the internality of the friend?

M. Laitman: Ask.

Student: Clear. Can you control this? Can you detect what motivates the friend?

M. Laitman: To the extent that you're drawn to the friend, so you and you try to recognize the internality of the friend, to that extent you want to be connected with him, to his internality, and give the friend a place in his heart. That's how it works.

Student: How to be more serious?

M. Laitman: This is through overcoming the disruptions, in entering into the group, entering into the group, entering into the thoughts and goals of the society, it all depends on the person.

Student: I'm asking about a person's motivation. How can someone change his motivations for his actions? How does he turn them into more serious? The reason for which he's doing anything will become more serious.

M. Laitman: To the extent that he checks and he understands whether he's on the path or not There aren't many words here. I can repeat the same words.

Student: No, it's clear, I'm asking about a person's ability to change in the direction of the seriousness the Creator is expecting of him. What does that depend on? How does one advance toward the level of seriousness the Creator is looking for?

M. Laitman: He wants to be immersed in his friends, in the Ten, let's say, or less, and he wants the Creator to feel that and to direct them.

Question (Petah Tikva Center): (28:47) When I look at a friend, I judge him in a certain state. Maybe tomorrow the state will flip, maybe five years from now he'll develop.

M. Laitman: That is certain.

Student: How can I judge now the level of the level of seriousness of the friend? Tomorrow he might be...

M. Laitman: You're judging him at this moment.

Student: You said that in our environment, there are people who are more serious about reaching adhesion with the Creator and those who are less serious. How do I relate to a friend that is less serious? Right now, I detect him as such, as less serious.

M. Laitman: You maintain your attitude toward each and every friend as good, should be good, for his benefit. That's it.

Student: That's to his benefit. I'm asking about the degree of caution, as he writes here, that it could be an obstacle?

M. Laitman: Yes.

Student: So?

M. Laitman: On the measure of caution, he has to check how connected he is and how much he is under the influence of such friends and be aware of that.

Student: What exactly should I be wary of?

M. Laitman: You should be careful to be influenced by them.

Student: I shouldn't search within every friend for the virtues of the friend, for the merits of the friend?

M. Laitman: You can't search for them. If they are there, then yes. If they are not, then they are not.

Student: This could even happen inside the Ten itself. Also inside the Ten, I make this calculation of to whom I can adhere more, or the Ten is one complete thing?

M. Laitman: It's not one whole thing, but more or less this is what we have. This is what you have. Therefore, we need to try and be in our Tens, each one here. We have to be adhered to the entire Ten and see how much or to what extent his inclinations enter the Ten. To what extent the thought of the Ten comes and controls him.

Question (Petah Tikva Center): (31:52) I hear the friends and I have some inner conflict. We learned from Rav Ashlag that a person should see the flaws within himself, and to justify the friend, and judge them to the scale of merit, and develop love. And here it turns out that I need to be suspicious towards my environment. Is a friend serious enough? Is he investing enough? To what extent he is helping me? He might harm me. And how to reconcile these things? Because one obstructs the other.

M. Laitman: That's what Rabash tells you. You have to see them. With your eyes open. And evaluate how much you and them are actually walking together toward the goal.

Student: Oh, they will always be happy to bring the friends down, to be suspicious of them?

M. Laitman: You are doing work on that as well.

Student: I don't know how simultaneously it's possible to make the friends greater and also suspect them.

M. Laitman: Talk about it. Talk about it.

Question (Woman MAK): (33:20) How do you recognize true work for the Creator?

M. Laitman: True work for the Creator is a vessel that we build out of our desires and our inclinations to do it together. And we wish to deliver that to the Creator to help us aim Him even better and advance in this way.

Question (Woman Latin 26): (34:09) How can I detect if my environment is strengthening my connection with the Creator? Or maybe it's deflecting me in the direction of the will to receive?

M. Laitman: A person has to check that. There's no such instrument that you can buy and hook yourself up to it, and check and see what's happening.

Student: Why the environment of those who fear the Lord but serve Pharaoh can be an obstacle for my spiritual work?

M. Laitman: Because they fear Pharaoh.

Question (Petah Tikva Center): (35:12) I hear a lot now. I hear a lot about how much I'm concerned about how the friends are affecting me, and maybe I'm not concerned enough about how I affect the friends. From where do I buy this importance? What's more important: the way they affect me or the way I affect them?

M. Laitman: Both are important.

Student: What am I responsible for?

M. Laitman: Responsible for how much you're influencing them to advance toward the purpose of creation.

Student: And from where do I purchase this importance?

M. Laitman: You have to think about it.

Student: Naturally, if I look, I want to see that they are influencing me. They are giving me importance. They are supporting me, and I come to them with a demand?

M. Laitman: Try, try. It depends, it all depends on you.

Question (Petah Tikva Center): (36:31) What does it mean to want to walk on the path of the Creator?

M. Laitman: Again?

Student: To want to walk on the path of the Creator.

M. Laitman: A person walks with his eyes wide open, and he tries to check himself, and each and every step is to what extent he is advancing correctly. Advancing correctly, meaning, he's entirely devoted to the Creator.

Question (Petah Tikva Center): (37:40) The work of bestowal, it's very individual, personal. This is why it needs such guarding even in the Ten?

M. Laitman: Yes.

Question (Petah Tikva Center): (38:03) He writes that such an environment can be an obstacle for Israel, to those who want to be Israel, not to be servants of Pharaoh, since the servant of the Creator is impressed by the work of the servants of Pharaoh. Why is one who wants to be the servant of the Creator impressed by the work of the servants of Pharaoh?

M. Laitman: It influences him. It's not that he wants to be like that. He doesn't want to increase this, this relationship, this dependence, but there's no, no other way. This is how our desire works. We are attracted by forces, the total forces that come to us from the group. To be servants of the Creator and not the servants of Pharaoh should be our intention all the time.

Student: How do we make this cut because we always say that we should give an example of devotion, of investing, all of these things are things that we can only show externally. How do we distinguish between wanting to give an example, and enthusiasm, and wanting to engage more in the internality? Because the example we take from the friends is mostly external.

M. Laitman: We always influence with our externality and not our internality. But here we are speaking of the internal influence. A person who wants to advance toward the purpose of creation must see each and every step that he takes. Moving toward advancing toward the Creator that's his condition. And he asks, and he prays for it to be so.

Student: Another question? To continue, we also say we go from Lo Lishma to Lishma. So, how can I truly know that my inner intention is going in the right direction? I'm trying, I do things, but I can't really know yet what's my direction.

M. Laitman: The one who checks all of his intentions, everything he feels, and he aims them directly at the purpose of creation, where the group is headed. Then he's moving correctly.

Question (Petah Tikva Center): (41:46) There are such times when this part, the steel of Kedushah, let's call it, lifts up its head, it somehow influences the person more. How to be careful specifically in such times?

M. Laitman: Try to be connected in practice, connected and aimed at the true goal, adhesion with the Creator.

Student: What is the future of this part, the steel of Kedusha? How does it eventually join the whole of Israel?

M. Laitman: It depends on each and every person.

Student: It's because they can recognize this part within me and also in the environment, in the world. So, how does this part become corrected, the steel of Kedusha?

M. Laitman: Check that it's connected to your heart as much as possible. Let it be connected this way.

Question (Petah Tikva Center): (42:54) What draws a person in those who fear the Lord but serve Pharaoh? What is special about these people or forces so that the person is drawn after them?

M. Laitman: You should try to be constantly in those scrutinies. What does it mean, the servant of the Creator? What does it mean, the servant of Pharaoh? How can you aim yourself in the direction of the Creator?

Student: Do they belong to the people of Israel?

M. Laitman: Yes.

Student: They come from the people of Israel?

M. Laitman: From the people of Israel.

Student: Because it's written that later Pharaoh sent them to chase after the people of Israel.

M. Laitman: That's later.

Student: So, if they come from the people of Israel, what is attractive, what is drawing us in their actions?

M. Laitman: But it's not a promise from the nation of Israel that they're already on the path and they're tied to the end of the path, and they're drawn in that direction.

Student: That's clear. I'm asking, what draws Israel when they see the servants of Pharaoh who fear the Lord? What's so attractive about them? Why are they influenced so that later on it can be an obstacle? What exactly are they affected by?

M. Laitman: They're affected because there are such people among them who are highly interested in being as close as possible to the Creator. And that is their entire goal.

Student: It's good to be close to the Creator. I want to be around such people. So, what's the problem?

M. Laitman: The problem is that is this according to what the Creator wants?

Student: How can I check? I look. Those who fear the Lord, the servants of Pharaoh, I mean, these two things are good.

M. Laitman: Yes, so ask yourself more and more, what does it mean? To be closer to the purpose of creation, to be closer to the Creator, what does it mean to be closer to the purpose of creation by doing actions that the Pharaoh demands?

Student: We are already in a state where we can detect such forces within us?

M. Laitman: No, but we need to see what can I take from here and what can I take from there for my path.

Question (Petah Tikva Center): (47:09) I wanted to ask about what you told the friend before, that seriousness depends on the person's annulment before the group. So, I wanted to ask how to depict such annulment in our work.

M. Laitman: When a person is in the group, in the center of his group, when he turns to the Creator, I should imagine that he's in the center of the group.

Student: What influence do the friends have on my annulment, if there is any?

M. Laitman: There is certainly… But I am not certain that I am in the center of the group, that I can look at reality from the center of the group. That's it.

Reader: The study materials team found an article that can elaborate on the topic. So let's sing a song together and get ready to read the next article.

Song: (49:07)

Rabash. Article No. 12, 1984. Concerning the Importance of Society

Reader: We are studying the article “Concerning the Importance of Society,” it's a Rabash article.

It was sent through the study materials in all the systems, you can also find it in Hebrew in The Writings of Rabash, volume 1, page 29, article number 12, “Concerning the Importance of the Society.” Again, article 12, or you can find it in the Arvut system, in the study materials, “Concerning the Importance of Society.”

Reading: (52:05) Article No. 12, 1984. Concerning the Importance of Society

Article No. 12, 1984

It is known that one is always among people who have no connection to the work on the path of truth, but to the contrary, always resist those who walk on the path of truth. And since people’s thoughts mingle, the views of those who oppose the path of truth permeate those with some desire to walk on the path of truth.

Hence, there is no other solution but to establish a separate society for themselves, to be their framework, meaning a separate community that does not mingle with other people whose views differ from that society. And they should constantly evoke in themselves the issue of the purpose of society, so they will not follow the majority, because following the majority is our nature.

If the society isolates itself from the rest of the people, if they have no connection with other people in regards to spiritual matters, and their contact with them is only on corporeal matters, they will not mingle with their views, since they have no connection in matters of religion.

But when a person is among religious people and begins to converse and argue with them, he immediately mingles with their views. Their views subconsciously penetrate his mind to such an extent that he will not be able to discern that these are not his own views, but what he received from the people he connected with.

Therefore, in matters of work on the path of truth, one should isolate oneself from other people. This is because the path of truth requires constant strengthening, since it is against the view of the world. The view of the world is knowing and receiving, whereas the view of Torah is faith and bestowal. If one strays from that, he immediately forgets all the work of the path of truth and falls into a world of self-love. Only from a society in the form of “They helped every man his friend” does each person in the society receive the strength to fight against the view of the world.

Also, we find the following in the words of The Zohar (Pinhas, p 31, Item 91, and in the Sulam): “When a person dwells in a city inhabited by evil people, and he cannot keep the Mitzvot of the Torah, and does not succeed in the Torah, he relocates and uproots himself from there and plants himself in a place inhabited by good people, with Torah and with Mitzvot. This is because the Torah is called ‘tree,’ as it is written, ‘She is a tree of life to them that lay hold upon her.’ And man is a tree, as it is written, ‘For is the tree of the field man.’ And the Mitzvot in the Torah are likened unto fruits. And what does it say? ‘Only the trees of which thou knows that they are not trees for food, them thou may destroy and cut down,’ destroy from this world and cut down from the next world.”

For this reason, one must uproot himself from the place where there are wicked, for he will not be able to succeed there in Torah and Mitzvot, and plant himself elsewhere, among righteous, and he will succeed in Torah and Mitzvot.

Since man, whom The Zohar compares to the tree of the field, suffers, like the tree of the field, from bad neighbors—meaning we must always cut down the bad weeds around us, as they affect us—we must keep away from bad environments, from people who do not favor the path of truth. We need a careful watch so as to not be drawn to follow them.

This is called “isolation,” when one has thoughts of the “single authority,” called “bestowal,” and not “public authority,” which is self-love. This is called “two authorities”—the Creator’s authority and one’s own authority.

Now we can understand what our sages said (Sanhedrin, p 38), “Rav Yehuda said, ‘Rav said, ‘Adam HaRishon was a heretic,’ as it is written, ‘And the Lord God called unto the man, and said unto him: ‘Where art thou?’’ Where has thine heart gone?’”

In RASHI’s interpretation, “heretic” refers to a tendency towards idol worship. And in the commentary, Etz Yosef (Joseph’s Tree), it is written, “When it writes, ‘Where, where has thine heart gone?’ it is heresy, as it is written, ‘that ye go not about after your own heart,’ this is heresy, when his heart leans towards the other side.”

But all this is very perplexing: How can it be said that Adam HaRishon was inclined towards idolatry? Or according to the Etz Yosef commentary, that he was in the form of “that ye go not about after your own heart,” is it heresy? According to what we learn about the work of God, that it is solely about the aim to bestow, if a person works in order to receive, this work is foreign to us, for we need to work only to bestow, and he took everything in order to receive.

This is the meaning of what he said, that he failed in “go not about after your own heart.” In other words, he could not take the eating from the Tree of Knowledge in order to bestow, but received the eating from the Tree of Knowledge in order to receive. This is called “heart,” meaning the heart wishes only to receive for one’s own benefit. And this was the sin of the Tree of Knowledge.

To understand this matter, see the introduction to the book Panim Masbirot. And from this we can understand the benefits of the society—it can introduce a different atmosphere—one of working only in order to bestow.

Question (Petah Tikva Center): (01:02:16) Every morning lesson, also today, always, you cleanse us from all kinds of tendencies for ourselves. And we come out from the lesson feeling that what we thought was in order to receive, suddenly it was focused on what it means in order to bestow, how pure it is from the will to receive. And the question is how, every day, we can renew ourselves, we can cleanse ourselves like a Mikveh that cleanses our heart to the right direction.

M. Laitman: It's through the thoughts. How to direct the person's thoughts correctly to the purpose of creation. So, the thoughts, desires, intentions will fall off him like from a tree.

Student: We're a big society, Bnei Baruch, and we absorb a lot of friends. And I feel that also in society, my heart can go this way or that way. I have to do such calculations to see people that give me an example that is more pure in the work?

M. Laitman: Yes, yes, yes.

Student: Rabash writes that you don't need to be afraid of free people, that there's nothing to learn from them But from those who fear the Creator, we have to be cautious of.

M. Laitman: Yes.

Student: I feel that we have to be cautious of any society because it can deviate to any way. You can't take it for granted that you can't follow people who are free, or only the Creators, the people who fear the Creator. So, who should we be cautious of?

M. Laitman: Of everyone, of everyone.

Student: And who will watch over a person in that case?

M. Laitman: Only the Upper Force, only the Creator.

Student: And the friends, how can they help?

M. Laitman: The friends, you can't be certain about them because they are like you. They're in environments.

Student: So, what should I do? I constantly have to be in a plea to the upper force to watch over me?

M. Laitman: Yes.

Student: So, it turns out that I'm praying for myself. That He saves me, that He, it's me, me, me. I'm aimed to myself.

M. Laitman: Yes.

Student: That's also an order to receive. No?

M. Laitman: No, you want not to be connected to anyone in choosing your way. And you learn what is written in front of you from Rabash, how to strengthen yourself in the article you read. So, strengthen yourself. This is how all his articles are like.

Question (Petah Tikva Center): (01:06:29) Something inverted in me. Instead of seeing society as something stable, a stable base that supports me.

M. Laitman: When did you see that it's like that?

Student: It's not like that. Is it like that or is it not?

M. Laitman: I don't know.

Student: Our society, people with points in the heart, or people that want to advance. For now, I understand that they are my stable base, my supporting environment, that together we could go out into revelation of the Upper One.

M. Laitman: So?

Student: Now I feel that I have to be cautious of them, I have to be suspicious, I have to be in doubt, and only trust the Creator. Me and the Creator, and the friends are something that suddenly, I thought I have to fall on their hands, devote myself to them. Now I see that no, I have to be very cautious. I don't even know who I'm sitting with.

M. Laitman: Yes.

Student: So, can you make an order what the right relation to the friends, to the Creator, how to connect it all? We haven't finished.

M. Laitman: Yes, where are we?

Reader: We can read it again. We finished the article, we can read the article again, Concerning the importance of society.

Question (Petah Tikva Center): (01:08:18) He says we have to be cautious of the wicked on the path. What's a wicked on the path?

M. Laitman: A wicked on the path is one who is immersed in the intention to receive and pulls us into it.

Student: He says we have to uproot ourselves from an environment of the wicked. How to do that?

M. Laitman: Uprooting ourselves from an environment of the wicked means that we and they will not have any thought or action that are common to both of us.

Student: He says the wicked is someone who can't reveal the truth. He doesn't want to deal with the truth. So, how do we in the scrutiny between us find those wicked that don't want to reveal the truth? What does that mean?

M. Laitman: That's for the Creator to do.

Student: The Creator?

M. Laitman: Yes. I cannot.

Student: I know I'm in the wicked if I'm not able to. How can I put the Creator into the scrutiny?

M. Laitman: You ask Him to perform the scrutiny on you.

Student: But in order to ask it from Him, I have to feel inside that I'm in the wicked. I have to ask Him to let me know if I'm with the wicked.

M. Laitman: Ask, ask, and you'll see.

Student: It's really a state of constantly being suspicious.

M. Laitman: One hundred percent it's like that. And it's correct. You are there, you are suspicious, you have doubts, you are uncertain about anything, everything.

Student: What aims us to the goal all the time? What's the right direction that we constantly scrutinize between us that we're towards a goal really pure? Each one in their desire, but we're still going together correctly.

M. Laitman: The Creator. Yes.

Student: The Creator.

Question (Petah Tikva Center): (01:10:33) He says that a person has to constantly strengthen himself because he's going against the knowledge of the world, which is reception and knowing. And the reason of the Torah is faith and bestowal.

M. Laitman: Yes.

Student: Can we only live in faith and bestowal?

M. Laitman: I don't know. I personally don't know. But according to what is written, by people who cleansed themselves from the will to receive, this is how they live.

Student: I’ll ask in a different way. Our path constantly has entrances and exits. No matter what degree or which level we sit in the lesson, we feel things, experience things, like the friend said, you're affecting us a lot. You're constantly watching us, cleansing us in the right direction. The sources aim us, and then we go out into the world, and we're constantly in entrances and exits.

M. Laitman: Yes.

Student: How not to get used to or not to be satisfied in only one's faith and bestowal?

M. Laitman: Try to read every single article as if you've never heard, or read, or read it, and you don't understand anything about it. You simply want to get in and penetrate. Penetrate it. You want to penetrate it.

Student: What you're saying is very exciting, because for decades, every time we read an article, it's as if it's the first time. It's something new. Can we only be in faith and bestowal? I asked it, but...

M. Laitman: Yes. We have to come to it.

Student: How to be more precise about that and not to get used to the states that change?

M. Laitman: Want this all the time and try to be connected only to the Creator. This is how we will come to it. Do you want to read the article again?

Reader: I think so, if you're asking me.

M. Laitman: I see that you... Yes, you do? Okay.

Reader: Yes, why not?

Rabash. Concerning the Importance of Society.

(01:13:41) It is known that one is always among people who have no connection to the work on the path of truth. But, to the contrary, they always resist those who walk on the path of truth. And since people's thoughts mingle, the view of those who oppose the path of truth premiere those with some desire to walk on the path of truth.

Hence, there is no other solution but to establish a separate society for themselves, to be their framework, meaning a separate community that does not mingle with other people whose views differ from that society. And they should constantly evoke in themselves the issue of the purpose of society, so they will not follow the majority. Because following the majority is our nature.

If the society isolates itself from the rest of the people, if they have no connection with other people in regards to spiritual matters, and their contact with them is only on corporeal matters, they will not mingle with their views, since they have no connection in matters of religion. But when a person is among religious people and begins to converse and argue with them, he immediately mingles with them.

Their views subconsciously penetrate his mind to such an exTent that he will not be able to discern that these are not his own views, but what he received from the people he connected with. Therefore, in matters of work on the path of truth, one should isolate oneself from other people. This is because the path of truth requires constant strengthening, since it is against the view of the world.

The view of the world is knowing and receiving, whereas the view of Torah is faith and bestowal. If one strays from that, he immediately forgets all the work of the path of truth and falls into a world of self-love. Only from a society in the form of they helped every man his friend, does each person in the society receive the strength to fight against the view of the world.

Also, we find the following in the words of the Zohar. When a person dwells in a city inhabited by evil people and he cannot keep the commandments of the Torah and does not succeed in the Torah, he relocates and uproots himself from there and plants himself in a place inhabited by good people with Torah and Mitzvot. This is because the Torah is called tree, as it is writTen.

She is a tree of life to them that lay hold upon her. And man is a tree, as it is writTen, for is the tree of the field man. And the Mitzvot of the Torah are likened to fruits.

And what does it say? Only the trees of which thou knowest that they are not trees of food, them thou may destroy and cut down, destroy from this world and cut down from the next world. For this reason, one must uproot himself from the place where there are wicked, for he will not be able to succeed there in Torah and Mitzvot and plant himself elsewhere among righteous and he will succeed in Torah and Mitzvot. Since man, whom the Zohar compares to the tree of the field, suffers, like the tree of the field, from bad neighbors, meaning we must always cut down the bad weeds around us as they affect us.

We must keep away from bad environments, from people who do not favor the path of truth. We need a careful watch so as not to be drawn to follow them. This is called isolation, when one has thoughts of the single authority, called bestowal, and not public authority, which is self-love.

This is called two authorities, the Creator's authority and one's own authority. Now we can understand what our sages said, Rav Yehudah said, Rav said, Adam Rishon was a heretic, as it is writTen, and the Lord God called unto the man and said unto him, Where art thou? Where has thy heart gone? And Rav Yehudah said, Elash's interpretation, heretic, refers to a Tendency towards idol worship, and in the commentary Etz Yosef, it is written, when it writes, where has thine heart go, it is heresy, as it is writTen, that ye go not about after your own heart, this is heresy, when his heart leans toward the other side, but all this is very perplexing, how can it be said that Adam Rishon was inclined towards idolatry, or according to the Etz Yosef commentary, that he was in the form of, that ye go not about after your own heart, is heresy, according to what we learn about the work of God, that it is solely about the aim to bestow, if a person works in order to receive, this work is foreign to us, for we need to work only in bestowal, and he took everything in order to receive, this is the meaning of what he said, that he failed in, go not about after your own heart, in other words, he could not take the eating from the tree of knowledge in order to bestow, but received the eating from the tree of knowledge in order to receive, this is called heart, meaning, the heart wishes only to receive for one's own benefit, and this was the sin of the tree of knowledge, to understand this matter, see the introduction to the book Panim Masbirot, and from this we can understand the benefits of the society, it can introduce a different atmosphere, one of working only in order to bestow,

Reader: let's summarize the main points we heard in the lesson, workshop, summarizing the main parts we heard in the lesson,

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