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

Daily Lesson (Morning) January 25, 2025.

Part 1: Baal HaSulam. The Arvut (Mutual Guarantee). #21.

Reader: Hello, we are reading from the writings Baal HaSulam, the article “The Arvut”, we are in Item 21. You can find the article in kabbalahmedia.info. You can also send questions. We are in the article “The Arvut”, Item 21.

Item 21

Reading: (00:28) These are the words of Rabbi Elazar, son of Rabbi Shimon, who said that the world is judged by its majority. He was referring to the role of the Israeli nation to qualify the world for a certain measure of purity, until they are worthy of taking upon themselves His work, no less than Israel were worthy at the time they received the Torah. In the words of our sages, it is considered that they had attained enough virtues to overcome the side of sin, which is the filthy self-love.

Clearly, if the side of merit, which is the sublime attainment of the benefit of loving others, transcends the filthy side of sin, they become qualified for the decision and the agreement to say, “We will do and we will hear,” as Israel said. But before they obtain sufficient merits, self-love will certainly prevail and they will refuse to assume His burden.

Our sages said, “He who performs one Mitzva is happy, for he has sentenced himself and the whole world to the side of merit.” This means that an individual from Israel finally adds his own part to the final decision, as one who weighs sesame seeds and adds them one by one to the scale until the balance shifts. Certainly, everyone takes part in this shifting, for without him, the sentencing would never be completed. Similarly, it is said about the acts of an individual from Israel that he sentences the whole world to the side of merit. This is because when the matter ends and the whole world has been sentenced to the side of merit, each and every one will have a share in this shifting, for were it not for his actions, the shifting would have been deficient.

Thus you find that Rabbi Elazar, son of Rabbi Shimon, does not dispute the words of our sages that all of Israel is responsible for one another. Rather, Rabbi Elazar, the son of Rabbi Shimon, speaks of the correction of the whole world in the future, whereas our sages speak of the present, when only Israel have taken upon themselves the Torah.

Question (Petah Tikva Center): (04:35) He writes in the beginning, here, that for the people – meaning the Israeli nation – the role is to qualify the world for a certain measure of purity until they are worthy of taking upon themselves His work, no less than Israel were worthy at the time they received the Torah. My question is who knows I'm worthy of working for the Creator?

M. Laitman: Only the Creator.

Student: But the Creator is something that is very hard for me to hold on to every day. Like we read about the article with the scales, every time we see how much we're not there, He increases our ego, we have to make another effort every day. So first of all, I can't testify about myself, that I'm worthy, so, who can? Every day we make this effort to better connect, to love more. You always feel we're not doing enough. So, what does it mean to be worthy of working for the Creator?

M. Laitman: It is a free choice. This is how it is with respect to the whole world, each and everyone in the world. If he wants to keep the Creator's will, then he has to reach a state where he shifts the world to the scale of merit.

Student: But it's something I measure within myself. Only a person can't say about himself that he's worthy. So, how do I know every day that I'm doing my work loyally, that I am really working for the Creator? Because only I know my intention, no one knows my intention. So, how do I really measure myself, correctly, that I'm truly working for the Creator as I should?

M. Laitman: Only according to how you exert and you feel inside your work, the Creator's response.

Student: How do I feel the response of the Creator, either through the friends, Rav, or something else?

M. Laitman: No, if I make efforts in connection and I direct them to the Creator. Then eventually, I'm rewarded with feeling the Creator's response.

Student: So, that's also a point I ask myself about because I read the article several times at night. And it says that I need to love the friends and not that the friends will love me. So, where can I get a response from the Creator, here, even if in some place within me I judge the friend to the scale of demerit. And I say, okay, this is all for my own benefit, I need to love the friends. So, where do I really see the response from the Creator that I can say that I'm really advancing and working better for the Creator?

M. Laitman: According to what Baal Hasulam writes and what we are capable of observing. So, in the connections with Him – with the Creator – this is how we understand if we're holding on correctly or not.

Student: In measuring the connection with the Creator, how much does it really have to do with real prayer? That you feel that your prayer is from the bottom of the heart? Does that have to do with?

M. Laitman: Yes, you have to reach a state where it will be clear to you without any doubt and continue in such a way.

Question (Petah Tikva Center): (09:29) He starts from the words of Rav Elazar, the world is judged by its majority. He was referring to the role of the Israeli nation to qualify the world for a certain measure of purity until they are worthy of taking upon themselves His work, no less than Israel were worthy at the time they received the Torah. The world judged by its majority: What does it mean that most of the world has to come to this purification? What does it mean, majority?

M. Laitman: Yes, yes.

Student: And how we know from history that after the Temple was ruined, we came out to exile and became incorporated with the nations of the world. Now, we have to redo the work, the same work and we're already connected to the world. So every action we do corrects the world, right? So, how are we really connected to the nations of the world, so that we can achieve this purification?

M. Laitman: Continue according to what we received.

Student: How are we internally connected to the nations of the world? Are we connected or we can only disseminate to them, externally?

M. Laitman: If we keep our connection and from it we're also drawn to connection with the nations of the world. Then, apparently, we should feel that we are getting closer.

Student: And they enter Arvut with us?

M. Laitman: Yes.

Student: So, this is our role, now?

M. Laitman: Our role now is to bring the whole world to Arvut. We need to realize that the way that the nations of the world behave. All in all, it's their response to the way that we get closer to them.

Question (Petah Tikva Center): (12:30) I'm not clear where the topic of the correction of the world comes from? Even in the Torah, it always speaks about the wars of Israel. Where does it come that Israel needs to qualify the nations, correct the nations?

M. Laitman: As Baal HaSulam writes, it comes to us through faith in the great ones, the great ones of the nation. That we trust them, we believe them 100%.

Student: So, that's an extension of the Torah, right? We don't have it written, like it says, even it's written in other religions. That they need to do so and so to other nations. We don't have such an explicit commandment.

M. Laitman: Even an explicit directive, there is none but it’s not written in a direct way, a clear way towards us. That we also have to help the entrance of the whole of humanity into our world. It's not written about this, directly.

Student: So, what's the importance of this topic? Where do we get such importance or where was it born?

M. Laitman: I think it was born out of the fact that when we enter the observance of the Torah, it's under the first condition that we will have Arvut between us. We understand out of that what kind of Arvut must be revealed in the world. And then, we reach the implementation.

Student: So, there is some part that it's not written about, which is the carrying out of the Torah in the world, yes?

M. Laitman: Keeping the Arvut, observing the Arvut, yes; tThis is why, see what it says. He writes the Matan Torah, the giving of the Torah, then he writes the Arvut. And he explains to us that these things must exist.

Student: So, why does Baal Hasulam put it as a central value in his first and second article? He already puts in “The Arvut” and doesn't forget about the world, he doesn't settle for the Arvut of Israel?

M. Laitman: He can't. If this is the main thing that has to come out of the keeping of the Torah and Mitzvot, how can you leave it aside?

Student: Well, still the inner support lacks that it needs to go to the world. It seems like something external but how to maybe see it more internally?

M. Laitman: We learn from all of the Torah that we have to be connected between us. That all created beings must help each other and reach connection. So, from that, we must keep the conditions of Arvut.

Student: Can I ask, if Rabash also spoke about it, did he mention it?

M. Laitman: No, he wasn't so much what's written in these articles. Well, first of all, you can hear the tapes, the sets. But he wasn't so much into that. He didn't speak about it.

Student: I sent an article of Rabash to the friend that the world was created for the Torah, for Israel, and it puts the world into that. It might put things in place for us – maybe we can read it?

M. Laitman: Okay, maybe we should read it.

Question (Petah Tikva Center): (18:35) I heard that working for the Creator is the free choice.

M. Laitman: Yes.

Student: What does it mean?

M. Laitman: It means that a person must check what does he have to do in his world and see how does he reach the correction of the world, according to the Creator's command; that he actually adheres to it.

Student: And why is that called free choice?

M. Laitman: Because by nature, he doesn't have an obligation to do it.

Student: The Creator doesn't obligate him in that?

M. Laitman: The Creator doesn't obligate him. Where do you see that?

Student: So, how will a person succeed obligating himself to choose something that he has no natural obligation for?

M. Laitman: He learns about that from what he sees before him and he sees that he is capable of influencing the whole world. He is capable of influencing the whole world and the world in such a way, can reach correction.

Student: It's hard to know how a person can make a move that doesn't have an inner obligation to do so, on the contrary.

M. Laitman: Why do you say “to the contrary”?

Student: Because he has a thousand other obligations to do the opposite. And he's told, no one forces you, it's your choice to work for the Creator, if you want to do it. If not, enjoy.

M. Laitman: Yes, well, indeed you can say that; however, actually, we reach the general Arvut by keeping it, even a little bit, keeping the laws of the Torah. That's it.

Question (Petah Tikva Center): (21:48) When I go to a very, very far place, I put some milestones before me. We read this article, we understand Baal HaSulam directs us to the farthest goal, Arvut, across the world. But before that, there is probably Arvut in Israel and even before that, there is Arvut in the Ten, let's say. That's how I depict these three goals. What's the difference between the first goal being Arvut in the Ten, the second being Arvut in Israel. And the third - Arvut in the world? Why even engage in that which is not felt for me? Arvut in Israel is not felt, Arvut in the world sounds like a whole dream.

M. Laitman: If we need to resemble the Creator, completely, then we actually have to advance, specifically, in such a way.

Student: That's clear, it's clear to me that at the end, we have to reach there. But I'm asking now on the personal level for each and every friend: What does it matter if I get to Arvut in the Ten or to Arvut in Israel? What changes in me, besides that it's, say, small here and bigger there? Let's say, that's how my mind understands it now?

M. Laitman: Keeping the law of Arvut, as much as you advance from a person to a Ten, and then into the nation and the whole people. Then the conditions of the Arvut, they grow.

Student: In what, that's what I'm asking, what's the difference? There's a condition for me to be in Arvut in the Ten, now. So, I have to do all kinds of things with myself - changes, work in a certain way, carry out certain laws, and then I'm told to be in Arvut with Israel. What's the difference, what's added there besides the fact that Israel is much bigger and farther?

M. Laitman: No, it requires of you to bring into this Arvut additional vessels - an understanding, a feeling, a perception. You must work a lot more, here, you have to expand your vessels to the magnitude of the nation.

Student: Right, it sounds quantitative and not qualitative, that's what I can't understand. What changes qualitatively in a person if he's in Arvut with the Ten or, say, with the whole people of Israel? What's the difference qualitatively? Quantitatively, I understand, this is smaller, this is bigger, that's fine.

M. Laitman: I don't think that here it's actually a quantitative difference. It's an essential difference because who are you bringing closer in order to make a connection with them, reach contact? Is it an individual person or a small group or the whole world? There are differences, therefore, this is what is required.

Student: It's interesting because in Matan Torah, Baal HaSulam writes that everything outside a person's body, whether it's a different person or the Creator. It's the same thing because it's foreign to him, completely. And instead of engaging with the Creator that no one knows who he is, to engage in Arvut between us. And that's where we came to this article from, because of that article, that sentence he wrote in Matan Torah. So, I'm saying, we're reading this and for the last two, three weeks and I can't seem to understand why even engaging those degrees of Israel and the world, which I don't even understand how to get to, what does it add to me?

M. Laitman: What it adds to the person is that he sees that he must commit in his relation with humanity with certain limits and boundaries. And then he goes and expands those boundaries. There is nothing more to say.

Question (Women Heb 2): (27:13) What does it mean to sentence the world to the scale of merit?

M. Laitman: It's to justify the existence of the world. That without it, the conditions of the Arvut will not be observed.

Student: How can a person judge the world to the scale of merit, what does he need to do?

M. Laitman: He needs to be responsible for all of his connection, with all of the people in the world, that he cares for them.

Question (Women KabU 10): (28:18) How does a person know that he carries out the commandments of the Creator?

M. Laitman: Out of the fact that the moment he reaches observing them, he begins to enter into the surrounding light. That then shines upon him through all the created beings and he sees that in such a way he is connected with everyone.

Question (Women MAK): (29:12)) What is the correct work of Israel to include and correct the desires of the nations of the world?

M. Laitman: If Israel reaches the keeping of reality through love of friends, then most of the commandments that pertain to the Arvut are being kept.

Question (Petah Tikva Center): (30:02) I want to continue what the friend has started with respect to the spiritual work. He said, the work with the Ten is the minimal vessel with which we can continue the spiritual work, then we move to Israel. What is Israel from the perspective of internality? It’s Galgalta ve Eynaim, it's my desires from the root phase to the second phase, right? If I finish working with Galgalta ve Eynaim, I move to AHP, and that first is Gimel, that means Gimel Dalet. If I finish that, like Rabash writes, correct yourself. Then you see the whole world corrected. Is that the correct approach?

M. Laitman: Yes.

Question (Petah Tikva Center): (31:20) He writes, here, that they became qualified to the sentencing and to say, “We shall do and we shall hear”. Meaning, that this whole preparation is to come to the point of saying “We shall do and we shall hear”. What is it, what is this change that happens? What does it mean “We shall do and we shall hear”? How is it different in this whole preparation until there's this inversion?

M. Laitman: In the preparation, and also later on, there is a law that you must keep the laws of the Arvut, the conditions of the Arvut. And then, you will see what you achieve as a result of that. So, here we see that with the conditions of the Arvut, first, one attains his connection with a small group and then greater and greater, and so on. That's it.

Student: If one attains the connection with the group, with the Ten, so, where is the need for Torah, here? Because he already attains it somehow. The connection, the right connection.

M. Laitman: Yes.

Student: So, what is added here when the Torah is given on top of that? If we make a connection before the attainment of the Torah, so what do you need the Torah for?

M. Laitman: If we reach a state where we want to keep the conditions of connection inside a Ten. Then from that Ten we already begin to feel our connections with the other boundaries, the other created beings. And then, in such a way, we reach the point where we all see ourselves connected together.

Student: In order to get to these states, do we need to not be responding to what the light does on us and just to be one step before? To not just respond, meaning, we work in the Ten, we can wait for things to happen, and then, we know how to respond to them, to connect on top of them?

M. Laitman: No, no, no. Here, the vessel, it’s, by me being a partner in the fact that the world exists.

Student: But an initiating partner or one that joins the previous action of the Creator?

M. Laitman: No, it's not just the action of the Creator but it's that I awaken the Creator, seemingly, in that He comes out of the hiding. And He shows us how the whole world is interconnected.

Student: What's the nature of the action on our part, in order to awaken the Creator and bring Him out of hiding?

M. Laitman: That we do it.

Student: Yes, but we always do and there is something that causes Him to awaken. So, what is it about our actions, what should we especially do or especially focus on so that our actions will awaken Him and won't be like a too soft of a blow with the hammer?

M. Laitman: We demand connection, a complete connection.

Student: If we demand connection for the world, if we can tie that, then this is the power with which we can awaken the Creator. And if we don't do that, if we focus only on connection with the Ten, even just to the people of Israel?

M. Laitman: No, that's not enough.

Student: So, what do we do until then? What are the actions we do for connection in the Ten for the sake of Israel? If it doesn't awaken the Creator, then why do we focus on that?

M. Laitman: We, seemingly, gather the vessels and we connect them until we demand a filling from Him that He will fill these vessels. And from His filling, we will make an act of connection of our friends, we can say.

Question (Petah Tikva Center): (37:29) If a person reaches, if you reach Arvut in the Ten, why is that not enough for the correction of the world?

M. Laitman: Because he doesn't see the world, he only sees his Ten.

Student: If a person has corrected his perception of reality in the Ten, between the friends through love of friends?

M. Laitman: That's not enough.

Student: That's it. Why not?

M. Laitman: Because he doesn't include in himself, every person in the world.

Student: When we say this law that the individual, the particular and the general are equal. If we take that, let's say, to the Ten, to the level of the Ten, it includes everything within it. So, why is the work in the Ten, in one small Ten, not enough as a corrected part to bring about the correction of everything, really? What's missing, here, if a person corrects himself, what else is he lacking? What other flaws does he discover?

M. Laitman: Because he hasn't yet reached carrying out this action perfectly. He has to awaken the whole Kli, Malchut, to revelation and connection. All the parts of Malchut, in all the vessels.

Student: So, the work in the Ten is not enough. The work in the individual Ten is not enough in order to bring about the correction of the world?

M. Laitman: Yes.

Student: And is there such a state of the Ten that is corrected, that it's complete, whole?

M. Laitman: Yes.

Student: And if yes, then what happens in the world?

M. Laitman: What happens in the world is that then the whole world feels that there is one force, one unique and unified force that connects them all together to a certain task, to a single state.

Student: For example, what about the Ten of the authors of the Zohar? Of course, it's a very high example but we see this example. There's a precedent in humanity that Ten people from the connection between them reached correction. So, what was missing, there?

M. Laitman: I don't know, I don't know what's missing but probably something was still missing. This is already a degree and a demand that is beyond corrections.

Student: If what is broken, corrupted, is a person, what does he need to correct in the world?

M. Laitman: What a person identifies that he still has to do in the world that's on his account.

Student: Where do you bring a deficiency for the correction of the world?

M. Laitman: From seeing, from feeling, from discovering.

Student: Baal HaSulam writes that the acts of an individual person from Israel, that he shifts the whole world to the scale of merit because at the end, when the whole world has been shifted to the side of merit. Each and every individual has a share in this shifting. Were it not for his actions, the shifting would have been deficient. So, how does it work? Each one has some part that he needs to do and if he doesn't do it, the world doesn't reach correction? Every individual has such a part or does it accumulate?

M. Laitman: Probably, every one.

Student: And if one individual misses his part, can others compensate for him?

M. Laitman: Through the Arvut, I don't know.

Question (Merkaz 1): (41:53) What characterizes a person who has Arvut in the Ten?

M. Laitman: That he is responsible for his Ten, that it will achieve the correction of the world.

Question (Women Rehovot 1): (42:21) I heard that our role now is to bring the whole world to Arvut. What is required of us in the upcoming Congress in order to influence the world and bring it closer to Arvut?

M. Laitman: That we want it to happen.

Question (PT 25): (42:43) What should I do as a student in order to be a guarantor for the success of the Congress?

M. Laitman: You have to be connected to everyone and ask – demand that my action will take its place in all its power.

Question (Petah Tikva Center): (43:41) You just said that we are responsible for the connection in the Ten. And before you said, we are responsible for all the connection to the world. What does it mean to be responsible?

M. Laitman: What is the question, exactly?

Student: You said that each one of us is responsible for the connection in the Ten and also that we're responsible for the connection in the world. So, the question is what does it mean to be responsible?

M. Laitman: If we feel a very small deficiency in terms of lack of connection, Arvut, whatever can be said with regards to the general correct correction of the world. So then, here the conditions, that seemingly we lack, and then we are drawn to connect them to a complete form.

Student: You said before that we are not obliged to do the work, there is free choice. And at the same time we have the responsibility, so how can we strengthen the responsibility to do the work?

M. Laitman: So, we are probably capable; you can always demand from the Creator. The question is how much He opens to us?

Question (Petah Tikva Center): (46:47) The condition of the Arvut is a condition that expands the more we keep it?

M. Laitman: Yes.

Student: This condition should be with agreement? Meaning I can only be a guarantor for those who agree to this condition?

M. Laitman: Mutuality is always the question.

Student: So, the question is should there be agreement, first, or by the fact that I keep the Arvut with respect to a certain friend, let's say it also gives him the possibility to agree?

M. Laitman: If I carry out the Arvut, then to the extent that I do, I find myself connected with a number of other partners, friends.

Student: Yes, but this partnership, it's a partnership that we determined in advance? Or who determines this partnership?

M. Laitman: The Creator. I just come to reveal the partnership on my behalf and I invite each and every one in the world to connect with that, anyone who feels it. And thus, we draw upon ourselves, towards ourselves, our friends.

Student: What is this shifting? I understand that this is something that expands: Let's say, I give the Arvut to a friend, he gives the Arvut, and then it's a Ten, and the world Kli. But what is this shifting?

M. Laitman: The shifting means that I relate to reality in a certain way, relate to connection. And I shift or sentence the whole world, the whole of reality, to connect together.

Student: So, it's my individual work each time to carry out this shifting. Should I even engage in the people of Israel being in Arvut, the world Kli will be in Arvut, the world will be in Arvut or?

M. Laitman: Yes, it depends on the boundaries.

Student: So, how, on the one hand I keep this condition in the Ten individually; and on the other hand, I also I'm also concerned about the rest of the world Kli and the rest of humanity. How do I do it?

M. Laitman: I don't know how to explain that but this happens inside the inner connection between these and those and those. Between man and the Ten, and the Ten and the nation, and the nation to all of reality.

Student: What is the Arvut of the Ten with respect to the whole Kli?

M. Laitman: The Arvut of the Ten with respect to the whole Kli is that, as the Ten attains its Arvut, it is able to bestow from within its vessel a very powerful influence over all of those that are somewhat in bestowal. There's already a connection between them, and then many groups begin to also yearn to that state just like that group that worked on connection between everyone. Let's say, the group of Rav Shimon and more in their time.

Question (Petah Tikva Center): (52:07) First of all, I wanted to make a general comment: The upcoming Congress is a Congress where we want to enter Lishma.

M. Laitman: Yes.

Student: And now we're talking about Arvut.

M. Laitman: Yes.

Student: It appears that this matter of Lishma is much more general, kind of fun. We are going to enter Lishma, and the topic of Arvut specifically puts us in a much more strict place, where I have to give Arvut to the friends. I'm in a certain reciprocity with them. When we say we enter Lishma, I feel less my obligation towards the friends. This is why, maybe – I'm just saying maybe – the Congress should actually bring us here. I mean, the feeling is that the topic of the Arvut, it's like a hard rock. And we have to enter it, penetrate it, and actualize it, and then we will reach Lishma. Just a general comment, I wanted to say that. Okay, now I want to ask a question: Does Rav feel that we already have within us the preparations to enter Arvut?

M. Laitman: I think so.

Student: So, if you can make it more precise for us, I mean, this is what it's about. I see that in my Ten I do not give Arvut, I do not give Arvut to the friends. I want to enter Lishma but I need to help the friends. We have to help each other to enter Arvut. So, what are we lacking in the Tens because the implementation is in the Tens, right?

M. Laitman: Yes.

Student: So, what are we lacking? Can you make it more precise, in a sharp way?

M. Laitman: What we lack is that each one will know that without being held by the Ten, which stands behind him and really raises him from his state to a state of connection, Arvut, Lishma, correction. Without that, he can't do without this support, can't reach Lishma.

Student: We must have the support of each other, actually, if one depends on the other.

M. Laitman: Yes.

Student: What does a Ten look like when it is in such a direction? My question is how will we not settle for little? Like, you know, life goes by, so how does a Ten look like when it is striving for Arvut?

M. Laitman: We don't see what lies within each and every one but there should be a fire burning in each and every one. That this is the only thing I lack; that each one is willing to jump into this fire and get burned in the fire of Arvut.

Student: What exactly does it mean, this fire? What is it made of, what should a person do internally in order to enter this fire?

M. Laitman: A person needs to feel that he is ready to go through the fire in order to connect and be burned by it.

Student: Do you see that we are in this direction? What are we lacking in order to let go of everything and focus only on that? Because the rest is just nonsense. Maybe that way, I don't know, I'm not sure I'm in the right direction.

M. Laitman: I think that you are all ready, the only question is how much can you focus your hearts, your thoughts, desires, intentions to the same state of connection in one heart? That's it.

Question (Petah Tikva Center): (58:28) Inside this fire, what should burn?

M. Laitman: What needs to turn on is the desires that wish to exist within the fire. And to burn the desires that can't happen within the fire.

Student: The desires that are capable, that want to exist inside of the fire. What is it that they want, beyond the metaphor?

M. Laitman: They want to be moving through the boundary, between Lo Lishma and Lishma. That's what they want to cross.

Student: What is this boundary made of?

M. Laitman: The boundary is built from how each one takes off of himself the external clothing and burns it. Then, continue to towards connection with the others without his skin.

Question (Women Turkiye 7): (01:01:23) What is the difference between the connection that the Ten reaches and the connection that the world has to reach?

M. Laitman: I can't compare that. The Ten is a complete connection in which we can see what we've achieved: How did we work and what's going on next. It's still a partial connection, however, the connection of the world, I can't tell you, can't say.

Student: I always hear from you that we have to turn to the Creator but while I'm turning to the Creator, one part of me, half of my one part doesn't want any connection, whatsoever, but the other part wants the connection so badly. And it seems like that the part of me which doesn't want to be connected is more stronger than my other part. And when that's the when that's the situation, it's not realistic to turn to the Creator. What should I do?

M. Laitman: It will all fall into place, it will all fall into place, and relatively, soon.

Question (Kyiv 1): (01:04:37) I need to remove for myself, the external clothing and burn it in order to reach Arvut. How do we do that?

M. Laitman: We'll try, we'll help each other.

Student: In the work, in the Ten, what does it mean that I remove this garment and I burn it in the fire?

M. Laitman: It's the garment of the light that clothes the Kli.

Question (Turkiye 7): (01:05:31) I heard that we should have trust and have no doubts. So, what can we do so that we will have no doubts and we can move forward with complete confidence?

M. Laitman: It's very difficult. I don't think that it's something that we're going to have soon, but advancing towards that, for sure. And before us are already degrees of revelation, and that's for sure. In short, we'll advance soon!

Reading: (01:06:52) Item 22.

And this is what Rabbi Elazar, son of Rabbi Shimon, quotes from the writings: “One sinner destroys much good.” It has already been explained in Item 20 that the impression that comes to a person when engaging in Mitzvot between man and the Creator is completely the same as the impression he gets when engaging in Mitzvot between man and man, since one is obliged to perform all the Mitzvot Lishma [for Her sake], without any hope for self-love, meaning that no light or hope returns to him through his trouble in the form of reward or honor, etc. Here, at this exalted point, the love of the Creator and the love of his friend unite and actually become one, as said in the article, “Matan Torah,” Item 15.

In this manner one affects a certain measure of advancement on the ladder of love for others in all the people of the world in general, since that degree, which that individual caused by his actions, whether large or small, ultimately joins the future in shifting the world to the side of merit, since his share has been added and joins the shift.

As written in Item 20 in the allegory about the sesame seeds, one who commits one sin, meaning he cannot overcome and conquer his filthy self-love, and therefore steals or does something of the sort, sentences himself and the whole world to the side of sin. This is because with the disclosure of the filth of self-love, the lowly nature of creation is reinforced. Thus, he takes away a certain amount from the sentencing to the final side of merit, like a person removing from the scale that single sesame seed his friend had put there.

Thus, to that extent, he slightly elevates the side of sin. It turns out that he regresses the world, as they said, “One sinner destroys much good.” Because he could not overcome his petty lust, he pushed the spirituality of the whole world backward.

M. Laitman: So, in truth, the person is facing conditions that he, seemingly, cannot overcome. So what does he do, why does he move forward through everything in front of him? This means he has to somehow muster the strength and shift the world to the side of merit. Understood?

Reader: (01:11:35) From where?

M. Laitman: I don't know, I asked but, here, he is in a certain state where he must; meaning, otherwise, all of his steps that he made from the beginning until that point, they all have to bring him some justification, some determination. And he doesn't know, you also don't know. But still, from what we learned, is there any way to say where we take it from?

Question (Petah Tikva Center): (01:12:55) I don't know if I can say but I do want to ask because at this point, which is very high, exalted. There are places where Kabbalists say that one has to pray, that the Creator will help him, that indeed it's not within his power. And if he doesn't pray, and instead he performs actions, it's also a transgression. There are such places that we read and there are other places where we read, that “I to my beloved”. Meaning he has to implement it, “if I'm not for myself, who is for me?”, he has to break through. Meaning, this point is kind of in the dark, it's a gray area where it's not clear. He can be wrong, here, and he can be wrong, there; so, how does he know to which side he should lean to? He reached this high point, here, and now he has to do it, correctly?

M. Laitman: So, solution you don't have, but there probably is one.

Student: Apparently there is because Kabbalists have reached it but indeed it's not clear. I mean, he described a very exalted point, he also says here, this exalted point. And everything that he has exerted until he reached this point, now he's risking, risking it all. Either to break through in a prayer, or like Nachshon, to jump into the sea, or like we said before, to truly enter the fire, and that the fire will do everything. Or, maybe, to ask that He will show him what to do, I mean, it's not clear, now?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:15:04) He describes here the most important state on the path. That one has to operate without any hope for self-love, meaning no light or hope returns to him. So, this is the state that he has to honor the most, where the Creator doesn't shine for him. And he has to go to another state, and another state, and even reject any chance that he will ever get any light out of it, or any reward. He's now being told to go in darkness and he has to prove that he's ready for this condition.

Question (Petah Tikva Center): (01:16:09) It seems that a person has to jump into the darkness and not to jump into the fire. That's what it seems and feels?

M. Laitman: Yes.

Student: In this way, maybe you can take this step, that a person with a clear thought just jumps into that darkness. Obviously with the support of the Ten because alone, where can a person do such a thing? When it's a small question about this example you gave, that it's strong to jump into the fire, because it feels to me to jump into the darkness. To do something that I would never do, and then think I want to or can do it, and to just do it. Is that right to think about it that way?

M. Laitman: Meaning, this is something he can do?

Student: In my forces, I don't feel I can unless the friends will tell me and support me and give me forces to do it. By the way, they don't have to say anything, it's enough for them to be there. That's what I feel. I'm asking if I'm even in the direction?

M. Laitman: Yes.

Question (Petah Tikva Center): (01:17:41) On the Arvut, do I need to get Arvut from the friends or give them Arvut? How does it work exactly, this connection?

M. Laitman: Who is lacking, here, with the lack?

Student: The one who aspires for Arvut, the friend, the one who wants to give Arvut.

M. Laitman: Who wants to give Arvut?

Student: Yes.

M. Laitman: So, on the one hand, he doesn't need anything; and on the other hand, his desire is entirely to give, to connect and to give. That's it.

Student: As a result that each one is aspiring and has a deficiency to give Arvut to the friends, from that, he actually receives Arvut from them? That's how we have to create such a force that each one wants to give to everybody, and then we see that we can't. So, how does it work? How does it work? Because I remember?

M. Laitman: The fact that we see that we are incapable, this is called a complete lack. And then, we are capable of turning it towards the Creator and to receive forces.

Student: And that has to be all the friends at the same time, in the same tendency?

M. Laitman: Yes, I believe so.

Student: And if one friend isn't in that?

M. Laitman: I don't know.

Student: Can we get there without him, I'm asking?

M. Laitman: So, this is called perfection, wholeness. These are ten desires, the ten men. It's impossible to interpret.

Student: Do you think that we need in the Congress to be in an attack on that central point?

M. Laitman: Without a doubt.

Student: We used to have the Arvut articles many years ago, it was something very powerful. It seems that we forgot about it a bit.

M. Laitman: Yes.

Student: We want to go into Lishma, it's something very general, it's nice. But implementing Arvut is a lot more firm.

M. Laitman: Yes.

Question (Petah Tikva Center): (01:21:49) What's the connection between the Arvut to contact with the Creator?

M. Laitman: Arvut [mutual guarantee] is the connection between the vessels, the individual vessels of the Ten and contact with the Creator, yes, is that what you're asking? And the contact with the Creator is the upper force, which from above, connects us into a single vessel.

Student: What's Lishma?

M. Laitman: Lishma [for Her sake] is bestowal upon the Creator.

Student: A created being must in his development reach Lishma?

M. Laitman: Yes.

Student: That's the purpose of creation, that a created being will reach bestowing to the Creator, just as He bestows upon him. So, where does the Arvut come into this picture?

M. Laitman: The matter of Arvut applies only to the created being; the created being must reach such a state where all his desires and thoughts, will be entirely connected to a single point where the Creator fulfills him; otherwise, he cannot stand.

Question (Petah Tikva Center): (01:25:09) How can a Ten know, how can they measure if they're coming closer to the Arvut? Is the correct measurement of the Ten coming closer to the Arvut? That they can do an action, a successful action? What is successful action?

M. Laitman: We need to weigh the Ten according to the extent to which we connect, connect between us. And according to the intensity, the power of this connection, and the extent that we enter the concept, the being of one complete whole, one entity. And to that extent we can also see how prepared we are to be in Arvut.

Student: A complete Kli is a complete deficiency?

M. Laitman: A complete vessel is what is a complete lack? I don't know, a complete vessel is a vessel in which each one feels that he is responsible over the others.

Student: Can it come as a result of, let's say, failure, or an unsuccessful action? Could it come as a feedback?

M. Laitman: Could be, could be.

Question (Petah Tikva Center): (01:28:05) The perception of Arvut, that's a matter of the Ten? Or my own matter, how I see the Ten?

M. Laitman: It's a matter of Arvut – I don't know what to tell you – it's a matter of the Creator's influence on the Ten.

Student: I'm trying to understand if the Creator is working on the Ten, am I in the Arvut towards the Ten and they are in Arvut towards me? So, I determine that state?

M. Laitman: Let’s say.

Student: The discernment, not whether they'll be in it or not. I decide if they're in Arvut towards me or not? And if I'm in Arvut towards them or not?

M. Laitman: Let’s say.

Student: So, I'm asking are both those discernments in me? Or is there a discernment that we need to come to, that the is an Arvut towards one another?

M. Laitman: The Ten is in Arvut.

Student: And that's a common discernment between all of us? Tthat we have to come out of my observation?

M. Laitman: Yes, yes.

Student: How to reach it?

M. Laitman: As usual, we need to invest energy and then to ask. And then, maybe, we'll discover.

Student: You said earlier that before the Ten supports, you can't reach a deficiency.

M. Laitman: Yes.

Student: So, in what are they supporting? What does the Ten need to support, mean?

M. Laitman: It needs to help you advance towards a state where you discover Him in your complete vessel.

Student: But doesn't it depend on me? Because the Ten works on me, the friends are on a higher degree. And everything depends on how I relate to the way they're working on me? That's what's not clear to me: What demands I can even have to demand from them?

M. Laitman: To demand of the Ten, you can do that to the extent that you invest.

Student: But if I'm already investing, so am I not reaching a state that I recognize the Arvut? As much as I invest, I'll be able to reach a state that I can see the Ten as them being in Arvut. So, it depends on my investment?

M. Laitman: Yes.

Student: But what to demand from the Ten, that is only up to the Creator.

M. Laitman: Yes.

Student: So, don't I have what to demand from the Ten or do I?

M. Laitman: You don't, that's why you turn to the Creator.

Student: So, the Arvut is a state that a person invested everything he could. And he has no choice but to turn to the Creator?

M. Laitman: Yes.

Song: (01:32:38)

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