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

Daily Morning Lesson: November 9, 2025

Part 2: Live broadcast with Rav: 

Baal HaSulam. Introduction to The Study of the Ten Sefirot. #10

Reader: Hello, we are reading from the writings of Baal HaSulam, “The Introduction to the Study of the Ten Sefirot,” item ten. Let's start.

Reading: (00:15) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #10

10) The Zohar (Beresheet, Item 348 in The Zohar with the Sulam [ladder] commentary, Beresheet 1) writes about the verse, “And God said, ‘Let there be light,’ and there was light,” let there be light for this world and let there be light for the next world. This means that the works of creation were created in their full stature and form, as our sages said, meaning in their fullest glory and perfection. Accordingly, the light that was created on the first day emerged in all its perfection, which contains the life of this world, too, in utter pleasantness and gentleness, as expressed in the words, “Let there be light.”

However, to prepare a place of choice and labor, He stood and concealed it for the righteous at the end of correction, as our sages said. Hence, they said in their pure words, “Let there be light for this world.” However, it did not remain so, but rather “let there be light for the next world.”

In other words, they who practice Torah and Mitzvot Lishma are rewarded with it only at the end of correction, the end of days, after the end of the refinement of their body in the path of Torah. Then they are rewarded with that great light in this world, too, as our sages said, “You will see your world in your life.” 

M. Laitman: Any questions from the groups? So, we can continue. Let's continue. 

Reading: (02:27) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #11

11) However, we find and see in the words of the sages of the Talmud that they have made the path of Torah easier for us than the sages of the Mishnah. This is because they said, “One should always practice the Torah and Mitzvot, even Lo Lishma, and from Lo Lishma he will come to Lishma, since the light in it reforms him.”

Thus, they have provided us with a new means instead of the penance presented in the above- mentioned Mishnah, Avot: the “light in the Torah.” It bears sufficient power to reform one and bring him to practice Torah and Mitzvot Lishma.

They did not mention penance here, but only that engagement in Torah and Mitzvot alone provides one with that light that reforms, so one may engage in Torah and Mitzvot in order to bring contentment to his Maker and not at all for his own pleasure. And this is called Lishma.  

Question (Tel Aviv 3): (04:05) Can I ask about the previous excerpt? Until I got to it, I absorbed it. What we just read, it says, “Let there be light,” meaning that He created all the worlds in a complete and a perfect way. He filled them with light. Afterwards, the restriction, the departure of the light. And then He speaks of the righteous, those righteous that follow the path of the Torah. And they are rewarded with complete light in the next world, in this world, and all that by expanding the vessel, growing the vessel. The question is, in the past, I used to be confused whenever they would speak about the vessel. And I asked myself, where is the vessel inside of me? And here, when I ask, can we see in all these images, and metaphors, a psychological change that takes place with the help of the reforming light? I recall this concept of a psychological leap that takes place in our brain, in our mind, that helps us approach the Creator and helps us reach a cohesive form with Him. 

M. Laitman: Okay, well, you spoke enough. We will continue, and we will see. 

Student: There's a foundation, some foundation for that?

M. Laitman: We need to study more.

Question (W Turkiye 7): (05:51) In item ten, Baal HaSulam speaks of “You shall see your world in your life,” in your lifetime or while alive. What is, you will see your world in your life, and what stage is it in the spiritual path? 

M. Laitman: “You will see your world in your life,” speaks about the fact that, as a result of our study, we will discover the relationship between us and the Creator, where He appears and He fills all the space between us and Him. And this is how we advance. 

Question (Kyiv 1): (06:56) Baal HaSulam writes here about the influence of the reforming light. How to feel the influence of the light? 

M. Laitman: Each and everything that comes to us through our senses is revealed to us, according to the equivalence of form. This means that the will to receive, which is the general force, this is the thing that truly discovers whatever I feel. So, this will to receive needs to undergo all kinds of changes until I will feel the will to receive itself and the Creator opposite it. And in this way, bit by bit, we get closer to Him. And that's it. 

Question (Petah Tikva Center): (08:29) What is the difference between the method of the sages of the Talmud, penance, and the sages of the Mishna, with the reforming light? How do both of those approaches work on the correction of the will to receive? What's the difference between them? 

M. Laitman: We need to feel both this and that, and then we can see the difference. Why one is better and the other one is not, then we can talk about it. The most important thing is to advance and feel it. 

Student: Can you say that both need to bring a person to feel the taste of dust in the will to receive? It's the same course, except different forms of advancing? 

M. Laitman: No, no. Now we are not going to do some sort of a game with these things. 

Question (Turkiye 1): (09:48) In item ten, it speaks of the reforming light. How does the light come to the Ten? 

M. Laitman: The light that can be revealed is revealed in the Ten. Those who are in the Ten think about a special connection that they wish to achieve with the Creator, and then, as a result of one's efforts, he reaches the feeling of the Creator inside the group. 

Question (Petah Tikva Center): (11:08) What happened that suddenly they stopped working with the penance and moved to work with the reforming light? What happened in our process? 

M. Laitman: They felt that this is the most important thing for them, to attain the reforming light, so it will always be before our eyes. And by that, we can very quickly reach what it says there. 

Student: Can we relate to it in the way that the path of the reforming light accelerates time compared to penance? 

M. Laitman: Yes. Yes.

Question (Moscow): (12:11) How should we check that we are giving pleasure to the Creator? What should we feel in that?

M. Laitman: This is what we need to feel.  This is exactly what we need to feel.

Student: What's the indication for that? 

M. Laitman: That we have an inner connection with the Creator. That is, we feel the presence of the Creator in our heart, His relation towards me, and my relation towards Him. This, in fact, is the basis for the connection between us.

Student: But on the outside, there's some indication, but seemingly inside, I feel it in the heart, but externally, from the environment, what can I see that I'm truly aimed at the Creator correctly? 

M. Laitman: This is what we read about all the time. It depends on the love towards the friends, on the connection with them, on the mutual help. All of this is related to the relations, connection in the group. Without that, we will not advance.  

Question (Petah Tikva Center): (13:58) It's not clear, again, what are the penance that you can give up right now. What are those penance? 

M. Laitman: Penance, mortification, it's that... It used to be that those who enter the wisdom of Kabbalah, and they want to reach the revelation of the Creator through it, so... they want to get closer to the Creator, to have a grip on Him, to feel Him, and they don't know how to do it. And so, they were thinking that all kinds of limitations that they performed on themselves will help them.

Student: In our work, we see that we have no choice but to also apply restrictions to our will to receive, limitations. 

M. Laitman: Yes. 

Student: I'm trying to understand what the advanced sages permitted us to do, those who gave us the reforming light. Because if we are engaged in the Torah, we are nevertheless, obligated to fight against the will to receive, and not to listen to it, and be above reason. For that, you need to restrict what the will to receive demands of us in order to be able to acquire a certain level of advancement and feeling above it. 

M. Laitman: Yes. 

Student: I'm obligated to labor above it. So, what's the change here? That the new changes that the sages of the Talmud bring us from the Mishnah, when they say that only the light of Torah is enough. What does that mean? 

M. Laitman: That what I want to achieve, eventually, depends only on how much the light of Torah will fill my desires, and in this way, through its operation on me, I will feel what this wisdom is talking about in relation to me. 

Student: Nevertheless, without the effort to fight, to strive against the will to receive, we won't be able to acquire this light.

M. Laitman: That's true. 

Student: So, it remains as a question, what are those...mortifications that we used to have and that now we can skip. Exactly, I see it in the Ten, that a person has no other choice but to make efforts and restrict himself in the work of the friends, forcefully. 

M. Laitman: Yes.

Student: So, it's not enough that I sit here and I study Torah, and I read what Kabbalists are saying, and I make efforts inside my heart against the will to receive. I need to nevertheless make efforts. 

M. Laitman: No, we need to realize that the most important thing for us is the form of the study. Meaning, what for, why, and so on. That's the most important. 

Question (Latin 1): (18:17) What is it about the Torah that reforms us, both the good and the bad in us? 

M. Laitman: What’s in the Torah that reforms us? It's the light that is concealed in the correct study of the Torah. It pressures us, and through it, we shift from definitions that are far away from the concepts of the Torah to degrees that are closer.

Question (Petah Tikva Center): (19:30) He says the following: “The reforming light is sufficient for us today to reach the degree of Lishma instead of reaching it through mortifications and through torments.” That's what he writes. Now the question is, before he obtains the reforming light, when he is in Lo Lishma, reward and punishment, what do you call it before he obtains the reforming light? 

M. Laitman: It is considered that he is not in Lishma.

Student: How can you tell that he reached Lishma? Based on what? 

M. Laitman: When he will enter these kinds of connections and begin to ask, it will be more clear to him where he is.

Student: When he can already see the work, and he knows that he's going above reason and many things, he's looking for the Creator, looking for His providence, he's aware of it. He knows how he's climbing. Does he have any grasp in Lishma? 

M. Laitman: How does he have a hold on it? 

Student: When he feels providence, he feels what's above everything that's here behind. How am I going to define it on purpose? But there's something there when he climbs, there are friends and everything, but there's also the upper layer, and there's a lower layer, and he detects it in himself, the person. 

M. Laitman: Yes. 

Student: Does that mean that he attained something in Lishma? 

M. Laitman: No, not yet. 

Student: So, what's missing? 

M. Laitman: What he says, the light has to shine on a person, and through the work of the light on him, the person will advance to a state that is called Lishma.

Question (MAK 11): (22:08) Tell us, please, sometimes there are states where we ask for the friends out of the work of our egoistic requests. There's no desire to ask for them. Why do we ask for them? Because it's said so, it's written. And it's written, a person has to always engage in Torah and Mitzvot also in Lo Lishma. So tell us, is it correct to work this way, and can we add something to this work? 

M. Laitman: We, indeed, need to be in such a state where we constantly yearn to turn to the Creator, to talk to Him, to be in a dialogue with Him, in that state of Lo Lishma, and later on in the state of Lishma.

Student: Can we add something, a certain plus? 

M. Laitman: Whatever a person feels is necessary for him, he will add that. 

Question (Petah Tikva Center): (23:22) You just said that only when the reforming light fills our desires, we'll understand what the wisdom is talking about. And we also learn that our path is to rise above our feelings, agree with the Creator, even if it doesn't seem so, seem like it to us. So, when do we, should we demand that the light fill our desires? When is it right to ask for it? 

M. Laitman: We feel, in a certain state, the Creator's influence on us, and we can check what is the direction of our development. Accordingly, we see is it worthwhile for us to study, and choose, and demand, and advance towards the feeling of the Creator, a relationship with the Creator, or maybe not. With each one, according to how it comes to him.

Student: So, when do we say that a person has to be satisfied with little, and when should he demand, and how to demand? 

M. Laitman: When he feels, out of his work, that this is how it needs to be. 

Student: The reforming light, what does it mean that it reforms a person? 

M. Laitman: That the person, to begin with, was created as an egoist, with intentions that are only to receive, and he needs to reach intentions of in order to bestow, and he performs all kinds of actions, so that these actions will connect him as much as possible, more and more, to the Creator. 

Student: The feeling that they're asking for the reforming light is to be a very clarified feeling in a person. 

M. Laitman: Well, it's each time, it's according to the degree of the connection.

Question (Belarus): (26:37) In the previous excerpt, Baal HaSulam says that the Creator decreed to work in Lo Lishma, meaning to mix self-pleasure with pleasure to the Creator. And he also writes about the state where we lack faith, where we receive darkness from the Torah. Is that the state of Lo Lishma, or not?

M. Laitman: Lo Lishma.

Question (Petah Tikva Center): (27:18) Is there a difference between a person whom the light reforms, and a person who manages to draw the light? 

M. Laitman: A person who succeeds in drawing the light, this means that this person exits his will to receive and performs all kinds of actions that bring him closer to the Creator. And through the nearing to the Creator, he can already bring something special, something unique from the connection between them. 

Student: Is there a difference between a person who feels and grasps how the light is working with him and reforming him toward a more advanced state? 

M. Laitman: Yes. 

Student: Can he grasp it? 

M. Laitman: Of course, he needs to receive this from his connection with the Creator.

Student: Can a person follow the light that advances him? 

M. Laitman: Yes, he can do it. 

Question (Revadim): (29:29) Does drawing the reforming light during the study require a certain intention? And additionally, I understand that also during the prayer, the request you have is to try and draw the light. I wanted to understand, what is the difference between drawing the light during the prayer and drawing the light during the study? 

M. Laitman: During the study and also during the prayer, the person should be close to the Creator as much as possible. This needs to be in his mind first and foremost, in his intentions.

Question (Almaty ): (30:33) In the article, it says, “You will see your world in your life.” Which is probably a reward for our effort, for the connection between us when we acquired this light. It corrects us. The question is, relative to a more advanced state, I look at it as a reward in the future. How not to take advantage or to exploit this knowledge egoistically? 

M. Laitman: If I think only about spiritual nearing to the Creator, meaning to the quality of bestowal, then certainly, I will advance in the right way. This is what I need to think about all the time.  

Reading: (31:40) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #12

12) Yet, it seems we must question their words. After all, we have found a few students whose practice in Torah did not help them to come to Lishma through the light in it. Indeed, practicing Torah and Mitzvot Lo Lishma means that one believes in the Creator, in the Torah, and in reward and punishment, and engages in the Torah because the Creator commanded the engagement, but associates his own pleasure with bringing contentment to his Maker.

If, after all one’s trouble in the practice of Torah and Mitzvot, he will learn that no pleasure or personal benefit came to him through this great exertion and strain, he will regret having made all his efforts. This is because from the very beginning, he has misled himself thinking that he, too, would enjoy his exertion. This is called Lo Lishma (as it is written in the Tosfot, Rosh Hashanah).

Nonetheless, our sages permitted the beginning of the practice in Torah and Mitzvot also Lo Lishma, since from Lo Lishma one comes to Lishma. However, there is no doubt that if that student has not been rewarded yet with faith in the Creator and His law, but still has doubts, it is not about him that our sages said, “From Lo Lishma he will come to Lishma.” It is not about him that they said that by engaging in it, the light in it reforms them (Midrash Rabbah, Ptichta de Eicha, and the Jerusalem Talmud, Hagigah, Chapter 1, Rule 7, “From Lo Lishma, one comes to Lishma” (Eicha Rabbah, Peticha 2).

This is so because the light in the Torah shines only to those with faith. Moreover, the measure of that light is as the measure of the force of one’s faith. Yet, to those without faith it is the opposite, as it is written, “To the left leaning in it — a potion of death” (Shabbat 88), for they receive darkness from the Torah and their eyes darken. 

M. Laitman: Well, we might have to read it several times, but everything is written here. Everything depends on faith, on the measure of faith, to the extent a person yearns for it. And in return, he acquires vessels in which he feels the light that shines on him from the Creator. Or he feels himself in darkness, the light does not appear. And he enters the study more and more, and he wants to be successful. And he eventually makes it to faith. 

Question (W Unity): (35:58) There is a feeling that mortifications give us the possibility to direct or appeal to the Creator more correctly. And so a person who engages in it, he knows what he's doing. But when we enter the work in the Torah, it's not clear to us what exactly is Lishma, where are my desires? So, maybe it's easier to get into it, but it is hard to hold on to the precision and the power of the appeal. So, from where will we get that confidence that we have enough faith to get us there? 

M. Laitman: You have to work on it. You have to work on it. 

Question (Petah Tikva Center): (36:48) Nevertheless, by our nature, we're a desire to enjoy. In an early stage of the work, what do we enjoy in this work when we're still under concealment? 

M. Laitman: Nevertheless, I'm advancing. I'm making progress in the study of the wisdom of Kabbalah. 

Student: But in our work, there are states of darkness, like he described it now in this item. How can we combine these things? Also, these states where a person sometimes is on the ground, he has no forces to lift himself. We know that there are states where friends can't hold on in that state, and sometimes it's a prolonged state. So, how, nevertheless, can we combine these states? Also, the darkness, the feeling of the darkness on one hand, on the other hand, you have to lift yourself, to elevate yourself. So, you see, these states, they more and more, they become more tough. There's nothing left for me to enjoy from. The only thing that holds you is the group. What holds you is, indeed, that you've invested so much time. But the measure of pleasure, that's disappeared. There is no pleasure. And also, what's happening on the outside, the will to receive, there's nothing to enjoy from. Everything is falling apart.

M. Laitman: I hear you. I hear. I hear what you're saying. And what can you say to a person against that, to counter that? Tell me. 

Student: This is what I wanted to ask you. 

M. Laitman: Okay. So, in such a state, we need to advance and scrutinize our connection with the Creator. In what direction is He pulling us, is He developing us? 

Question (Petah Tikva Center): (39:56) He writes here that light influences a person according to the measure of faith that he has. This is clear. If he has faith, a sense of bestowal, then he also receives. If he has vessels, he receives light. What faith should a person have as a foundation so that he can advance in the work? What kind of faith does he say that a person must have? 

M. Laitman: The faith that comes to him from the Creator. And a person accepts it. And it’s possible that he connects to the Creator according to the degree of faith that he has. 

Student: In these items, Baal HaSulam explains what are the basic conditions that we need in order to advance in the work, if I understand it correctly. So, here he says that one who doesn't have faith to begin with, it's not about him. 

M. Laitman: Yes.

Student: But we don't have faith to begin with. So, I'm asking what kind of faith we need to have so that the person will be able to advance in the work. What is that basic faith that he says a person needs to have? 

M. Laitman: This has to be faith that a person understands that through the study, he has connection with the Creator. And that's how he moves forward. 

Question (Rehovot): (41:54) To believe in reward and punishment, what does it mean? And how do we work with these concepts? 

M. Laitman: Believe in faith in reward and punishment? We need to have this faith constantly. Otherwise, why are we studying?

Student: How do we work with it correctly so that I won’t make up for myself all kinds of nonsense? 

M. Laitman: No, that's not the question. The question here is how can we increase; how can we grow the reward and punishment? Influence us, and we'll be able to advance together, all of us, to a meeting with the Creator. 

Question (W Turkiye): (43:28) Can a person discover the complete emptiness within him by himself, or this emptiness is something that a person receives from above as a result of his efforts, his labor? 

M. Laitman: No, of course he receives the feeling of emptiness from above. 

Student: Can I awaken this emptiness by myself, earlier? 

M. Laitman: If you're searching correctly, then you discover it, you find it.

Question (W Heb 1): (44:31) I wanted to ask about the state of Lishma. Is it a state where one undergoes refinement, as we call it? He started from suffering, he moves on to questions, to faith above reason. What is that state of Lishma? Does one go through a process? And what is a high state of Lishma that we should aspire to? 

M. Laitman: He's undergoing a process, and as a result of that, he comes to a state, the state of Lishma. 

Student: How does Lishma seem like in a high state that we should aspire to? Should we ask questions, should we not ask questions? Is it above reason? What does it look like? 

M. Laitman: The state of Lishma is a state where a person, how shall I put it, when he's in the connection between us, in the group, and he yearns for the revelation of the Creator, and he doesn't want anything in return. Only to receive what he's asking for. 

Question (W Heb 1): (46:36) Faith is a true vessel. Also, it's obligating, but we also want to add to this vessel by ourselves. 

M. Laitman: Yes. 

Reading: (47:02) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #13

13) Sages have already presented a nice allegory about this matter regarding the verse, “Woe unto you who desire the day of the Lord! Why do you need the day of the Lord? It is darkness and not light” (Amos 5). There is an allegory about a rooster and a bat that were awaiting the light. The rooster said to the bat, “I await the light for the light is mine. But you, why do you need the light?” (Sanhedrin 98b).

Clearly, those students who were not endowed with coming from Lo Lishma to Lishma due to their lack of faith, and therefore did not receive any light from the Torah, will therefore walk in darkness and shall die without wisdom.

But those who were imparted complete faith are guaranteed in the words of our sages that because they engage in the Torah even Lo Lishma, the light in it reforms them. They will be imparted the Torah Lishma, which brings a happy and good life in this world and in the next world, even without the prior affliction and sorrowful life. It is about them that the verse says, “Then shall you delight in the Lord and I will make you ride upon the high places of the earth.” 

Question (CzechSlovak 2): (49:06) Is it possible to extract new pleasure from the work with the Ten? For example, during the study of TES. 

M. Laitman: When we study, we see before us a certain goal. We wish to advance toward this goal, approach it. That's it. And here he says seemingly the opposite, he describes seemingly the opposite state, and you can't talk about it. 

Question (Astana): (50:38) In order to attain high states, we don't necessarily have to go through sufferings and limitations. 

M. Laitman: It's not necessary to go through these states of torments, suffering. We simply have to understand the stages we have to go through in our will to receive and try to get through them as quickly as possible. So, the main thing is to get through that period of time that's ahead of us, that space where we don't exactly orient ourselves and find our bearings, come out of it as quickly as possible, just do it correctly.

Student: So, in order to come out of it correctly, we need to accelerate the work through connection? 

M. Laitman: Everything takes place through connection.  

Question (Petah Tikva Center): (52:23) What I understood here is that the key is faith, to be rewarded with faith. If a person is not rewarded with faith, whatever he does will not benefit him. So, this being rewarded, can a person affect being rewarded? What should he do in order to be rewarded with faith? 

M. Laitman: He needs to arrive at the correct intention, and through the correct intention, he studies, he relates to the study material. And this way he studies. 

Student: A person who has a point in heart, he comes to the study and he feels faith to a certain extent. Or maybe this is not the same faith that the text talks about.

M. Laitman: Here it speaks of faith whereby a person has the power to perform acts of bestowal even when it has no foundation whatsoever. And in this way, he advances more and more. Only the force of bestowal is missing for him in order to relate correctly to the Creator. 

Student: What is the role of the Ten in that? Does the Ten have a role? 

M. Laitman: Certainly. 

Student: How do we develop faith in the Ten? 

M. Laitman: Simple. It's the goal before each and every Ten.

Student: So, this is what we should put the emphasis on now? 

M. Laitman: Not only now, but certainly also right now.

Question (Darom 1): (55:14) Indeed, there are many questions on the topic of faith for those who haven't acquired it yet. How do we approach it? What do we do practically? Let's say I received a strong blow to my finger, and it pains me. So, as we learned, there's this article about the envelopes. I received only one dollar. Let's say, that's the blow, that I feel bad because of it. But I believe it comes from the Creator, and he actually gave me a thousand dollars. Is it worthwhile to work in such a way? Because here I actually have a practical approach with which to build faith. What do you think about it, Rav? 

M. Laitman: Try, and then tell us about it. 

Student: In fact, I did try, Rav, and it helps a lot.

M. Laitman: Very well, keep going. 

Question (W Moscow 8): (56:35) The possibility is that a person has before him to turn to the force of the Torah opposite his flaws. How do we do it correctly? How do we relate to the operations of the light? 

M. Laitman: Again? 

Student: Is it possible for a person to feel and direct the force of the Torah to a place where he feels flaws? Or is it more correct to simply devote yourself and believe that the light will work on him? 

M. Laitman: These are two drastically different directions, and we will learn about them. 

Question (Petah Tikva Center): (57:23) He gives in this item this allegory about the rooster and the bat. How not to be a bat? 

M. Laitman: How not to be a bat? A bat is a very high degree. How not to be a rooster? If you would have asked that, that's something different. 

Student: Okay? How not to be a rooster? 

M. Laitman: That is through exercises that a person applies on himself in order to... in order to yearn for... Can you help me out here? 

Student: What makes the bat such a high degree, even higher than a rooster, maybe? 

M. Laitman: What's the difference between a bat and a rooster? 

Reader: We can read item 13 again. He relates to it again.

Reading: (59:11) Baal HaSulam. Introduction to The Study of the Ten Sefirot. #13

13) Sages have already presented a nice allegory about this matter regarding the verse, “Woe unto you who desire the day of the Lord! Why do you need the day of the Lord? It is darkness and not light” (Amos 5). There is an allegory about a rooster and a bat that were awaiting the light. The rooster said to the bat, “I await the light for the light is mine. But you, why do you need the light?” (Sanhedrin 98b).

Clearly, those students who were not endowed with coming from Lo Lishma to Lishma due to their lack of faith, and therefore did not receive any light from the Torah, will therefore walk in darkness and shall die without wisdom.

But those who were imparted complete faith are guaranteed in the words of our sages that because they engage in the Torah even Lo Lishma, the light in it reforms them. They will be imparted the Torah Lishma, which brings a happy and good life in this world and in the next world, even without the prior affliction and sorrowful life. It is about them that the verse says, “Then shall you delight in the Lord and I will make you ride upon the high places of the earth.” 

M. Laitman: Yes.