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

Daily Morning Lesson: October 22, 2026

Part 1: Rabash. Confidence. Article No. 6, (1986).

Reader: Hello! In the first part of the lesson, we will watch a recorded lesson from January 31st, 2002, on the subject of the article, Confidence, Rabash's article, Confidence; we have 66 minutes to read.

Reading: (00:33) Confidence

Article No. 6, 1986

It is written in the holy Zohar (Toldot, item 122-125): “Rabbi Elazar started and said, ‘Happy is the man whose strength is in You, happy is the man who strengthens in the Creator and places his trust in Him.’ We can interpret confidence as did Hananiah, Misha’el, and Azariah, who trusted and said, ‘If it be so, our God…’ meaning they trusted the Creator to deliver them from the furnace. But he says that it is not so. Rather, come and see, if He does not deliver them and the Creator does not become one for them, His Name will not be sanctified in the eyes of everyone. But after they knew that they did not speak properly, they restated, ‘But even if He does not, let it be known to you, O king.’ That is, they said that whether He saves or does not save, you should know that we will not bow unto idols.’

“However, one should not trust and say, ‘The Creator will save me’ or ‘The Creator will do this and that for me.’ Rather, one should place one’s trust in the Creator to help him, as it should be when he exerts in the Mitzvot [commandments] of the Torah and exert to walk in the path of truth. And when one comes to purify, he is aided. In that, he should trust the Creator to help him. He should place his trust in Him and trust none other than Him. It is written about this, ‘His strength is in You.’

“‘Rails in their hearts’ means that one should establish one’s heart properly, so no foreign thought may come in it. Rather, his heart will be as that rail that is built to pass through it to every place that is needed, to the right and to the left. ‘And his heart shall be sincere,’ meaning whether the Creator does good to him or to the contrary, his heart will be ready and corrected never to question the Creator under any circumstances.

“Another thing: ‘Happy is the man whose strength is in You.’ It is as you say, ‘The Lord will give strength to His people,’ meaning Torah. ‘His strength is in You’ means that one should engage in the Torah for the sake of the Creator, meaning the Shechina [Divinity], who is called ‘Name’ because anyone who engages in the Torah and does not exert Lishma [for Her sake], it is better for him not to be created. ‘Rails in their hearts’ is as you say, ‘Lift up a song for Him who rides in the prairies, whose name is the Lord,’ meaning to extol He who rides in the prairies.

“Also, ‘Rails in their hearts’ means that one should engage in the Torah with the aim to extol the Creator and make Him respected and important in the world, meaning to aim his heart so his engagement in the Torah will draw abundance of knowledge for him and for the whole world, so the name of the Creator will grow in the world, as it is written, ‘And the earth shall be full of the knowledge of the Lord.’ Then the words, ‘And the Lord shall be king over all the earth’ will come true.”

According to the above, it is difficult to understand the confidence that the holy Zohar interprets for us and says, “However, one should not trust and say, ‘The Creator will save me’ or ‘The Creator will do this and that for me,’” since we see that if someone asks his friend to do him a favor, if that person is his friend and knows that he has a kind heart then he trusts him to do as he asks. But how can it be said that he trusts him even if he does not do as he asks, as it is written, “One should not trust and say, ‘The Creator will save me’”?

Another perplexing point is that he says, “He should place his trust in … none other than Him.” It is written about it, “His strength is in You.” We need to understand this, since on the one hand he says that he should not say that the Creator will save him, meaning that there should be trust even when He does not save him, like Hananiah. In that case, how can we speak of the doubt, that he should trust none other, which means that another will certainly help and save him?

That is, it is as though there is someone who can save him for certain, and this is why there is a prohibition on trusting someone other than the Creator, although he does not know if He will save him. How can it be said that there is someone who can save him? He brings the example of Hananiah, Misha’el, and Azariah, and there, how can it be said that they should not trust another, as though there is someone in the world who can save them from the furnace? Can this be said?

To understand the words of the holy Zohar, we first need to remember the purpose of creation, meaning that there is a goal on the part of the Creator, which the Creator desired from Creation. And also, there is a purpose on the part of the creatures, meaning the purpose that the creatures must achieve, that we can say that they came for their purpose, meaning the reason why they were created.

It is known that from the perspective of the Creator, the goal is that He wishes to delight His creations. This is why He has created the creatures, so as to impart them with delight and pleasure. And since He wants the benefit He gives them to be complete, He has made a correction that before the creatures can receive in order to bestow, they cannot receive any abundance, called “delight and pleasure.” This is so because the nature of the branch is to resemble its root. And because the root of the creatures is to bestow upon the creatures, when the creatures engage in reception they feel unpleasantness.

Hence, a correction was made, called Tzimtzum [screen] and Masach [screen], where only by these can the creatures receive in order to bestow, and then they can enjoy the delight and pleasure that were in the thought of creation. The purpose of the creatures is that they must achieve Dvekut [adhesion], called “equivalence of form.” That is, as the Creator wishes to delight His creatures, the creatures should also arrive at a state where their only wish is to bestow upon the Creator.

For this reason, those who want to enter the path of truth, to achieve Dvekut, must accustom themselves to make every thought, word, and action have the aim to bring contentment to the Creator through the Mitzvot that they do and the Torah in which they engage. They must not consider what they can receive from the Creator for wanting to please Him. That is, they must not think, “What will the Creator give me?” meaning that they can extract from the Creator’s authority into their own. This would cause them to create two authorities: an authority of the Creator and an authority of the creatures, which is the opposite of Dvekut, for Dvekut means unification, when two things become one as they unite with one another.

Conversely, two authorities imply separation. This reception when they think of themselves, of receiving something from the Creator into their own authority, makes them more separated than they were thus far.

By this we understand the words of the holy Zohar that were said about the verse, “Sin is a disgrace to any people, since ‘All the good that they do, they do for themselves.’ This brings up the question, “Why is it not enough to say that they are not being rewarded when they engage in acts of mercy—meaning when they bestow, do good—since their intention is not the act of mercy but rather the reward they will receive in return, which is called “for themselves”? That is, they engage in mercy not with the aim to do good to another, but rather aim that the good that they do for another will bring them some reward. It makes no difference whether it is money or honor, as long as they receive reward for their will to receive.

However, we should understand that this means that saying “sin” implies that it would be better if they did not do the mercy. Can this be said? After all it is no crime to do mercy, so why is it considered a sin?

According to what we explained about people who wish to walk on the path of truth, meaning to be rewarded with Dvekut with the Creator, who aspire for equivalence of form, when they are in “sit and do nothing,” they do not demand anything for their vessels of reception. Thus, they are not doing anything to drive them away from the Creator.

But when they perform an act of mercy, they ask the Creator to give them some reward into their vessels of reception. Thus, they are asking for something that will separate them from the Creator. This is why the mercy is considered a sin (but this does not refer to Torah and Mitzvot because regarding Torah and Mitzvot, our sages said, “One should always engage in Torah and Mitzvot Lo Lishma [not for Her sake] because from Lo Lishma we come to Lishma [for Her sake]”).

However, according to the rule that it is impossible to do anything without pleasure, how can we work in order to bestow and not receive any reward into our own authority, but rather annul ourselves to Him and cancel our own authority so that only the singular authority remains, namely the authority of the Creator? What are the fuels that will give us the strength to work so we can work in order to bestow?

The fuel that gives strength to work should come from serving the King, and according to the importance of the King, since the Creator has placed a power in nature that we derive great pleasure from serving an important person. Thus, man feels pleasure according to the importance of the King. That is, if one feels that he is serving a great King, to that extent his pleasure grows. Therefore, the more the King is important, the more he enjoys his work.

The pleasure he receives from serving the King is that the greater the King, the more he wants to annul before Him. It follows that all the delight and pleasure he receives does not enter man’s authority, but rather he wants to annul before the King to the extent of the King’s greatness and importance. Thus, there is only one authority here, called “singular authority.”

But when he wants to receive some reward from the King for his work then he has two authorities separated from one another. It follows that where man should achieve Dvekut with the Creator, he achieves separation from the Creator, which is the complete opposite from the goal that the creatures should achieve.

It follows that the reason that gives him strength to work is only that he can bestow upon the King. But before one has reached a state where he feels the greatness of the Creator, he is at war with the body because it does not agree to work without reward, and it cannot work because of the great pleasure of serving the King because it does not feel it, as it lacks the sensation of the greatness of the King. Even more so, it is because it lacks faith, meaning to believe that there is a King in the world.

Our sages said (Avot, Chapter 2), “Know what is above you. The eye sees and the ear hears, and all your works are written in the book. When he has faith that there is a supervisor in the world, the calculations of His greatness and importance begin. When he has faith that there is a supervisor in the world, this faith brings him the sensation of importance even when he does not consider the greatness of the Creator. Still, he already has the strength to work in serving the Creator.”

However, since he lacks faith and has only partial faith (see “Introduction to the Study of the Ten Sefirot,” item 14), when he wants to work in order to bestow, the body promptly comes and yells out loud, “Are you crazy?! You want to work without pay, and you are saying that you want to serve the King, which is itself a great reward. This pertains to those who feel the King, and whom the King examines every movement that they make. They can say that they are working because it is a great privilege to serve the King, but not you!”

This causes the war of the inclination: At times he overcomes the body, and at other times the body overcomes him. He says to the body: “The fact that I don’t feel the greatness of the King is your fault because you want to receive everything in your own domain, called ‘receiving in order to receive,’ but there was a restriction and concealment on this discernment, so it is impossible to see anything of truth. Therefore, let me out of your desire and let’s begin to work in order to bestow, and you will certainly see the importance and greatness of the King. Then you yourself will agree with me that it is worthwhile to serve the King and nothing in the world is more important than this.”

For this reason, when a person wants to work only in order to bestow and not receive anything, and all his calculations are about bringing contentment to the Creator through his work—that he wants to bring Him contentment—and he does not regard himself at all, how can one know if he is really on that path? Perhaps he is deceiving himself and his intention is only to receive? That is, he is giving in order to receive and not walking on the path of truth, meaning that all he wishes is to be a giver in order to give.

Here one can criticize oneself, meaning one’s intention. When he prays to the Creator to help him with the war of the inclination so the inclination will not come to him and wish to control him with its complaints against his work, the Creator will give him a desire only to want to work for Him with all his heart and soul. And certainly, there is no prayer without confidence that the Creator hears the prayer, for if he has no confidence that the Creator will hear his prayer, he will not be able to pray if he is not certain that someone hears his prayer.

This brings up the question: “If he sees that his prayer is not heard, meaning that it is not granted as he understands it should be granted—that he is given what he is asking because the Creator is merciful and gracious, and if He heard He would certainly give what one is asking—then why is his prayer not answered? Doesn’t the Creator hear the prayer? Can this be said?”

However, one should believe that the Creator does hear the prayer, as we say in the Eighteen Prayer, “For You hear the prayer of every mouth of Your people, Israel, with mercy.” However, we should believe what is written, that “My thoughts are not your thoughts.” That is, the Creator knows what is best for man, meaning for his wholeness, and what can obstruct his wholeness.

Therefore, we should say that the Creator always hears and answers according to man’s best interest, and this is what He gives us. Thus, one should believe that the states that a person feels are what the Creator wants us to feel because it is in our favor.

It follows that the confidence that we should have in the Creator is that the Creator certainly hears our prayers and answers them, but not according to our understanding, but according to the Creator’s understanding of what we should be given. It therefore follows that the confidence is primarily about trusting the Creator that He helps everyone, as it is written, “His mercy is over all His works.” However, the confidence should not be that the Creator will help us according to our understanding, but according to the Creator’s understanding.

There are people who think that the confidence is according to what a person thinks he needs, that the confidence should be with regard to that, and if he does not believe that the Creator must help him according to man’s understanding, it is not regarded as believing and trusting the Creator. Rather, one should have confidence precisely as man wants it.

By this we can understand the words of the holy Zohar when we asked about its saying, “However, one should not trust and say, ‘The Creator will save me’ or ‘The Creator will do this and that for me.’ Rather, one should place one’s trust in the Creator to help him, as it should be.” It brings evidence from Hananiah, Misha’el, and Azariah, who said, “Whether He saves or does not save.” The holy Zohar says there that when one comes to purify he is aided, and in this he will trust the Creator to help him and trust in Him and not place his trust in another besides Him.

It is written about it, “His strength is in You.” We asked, “What does it mean that he will ‘not place his trust in another’?” Is there anyone else who can help him, for which there is a commandment not to trust another? He speaks of trust in relation to Hananiah, and who could have saved them from the furnace, for which he had to give a prohibition on trusting another?

The thing is that when a person wishes to walk on the path of truth, meaning that all his works will be for the Creator, called “in order to bestow and not for his own benefit,” he must believe that the Creator knows what to give him and what not to give. In order for one to avoid deceiving himself and see each time if he is walking on the path of bestowing contentment upon the Creator, he needs to see himself, and whatever his state, he must be pleased.

He should trust that this must be the Creator’s will, so I do not mind what state I am in. Rather, I must toil and pray for what I understand, and trust in the Creator that He will help me, for my own benefit. But the Creator knows what is to man’s benefit, not man. Here one can criticize one’s engagement in Torah and Mitzvot [commandments], if one’s intention is that he wants to bestow upon the Creator and not for his own benefit, meaning that his aim is not to bestow in order to receive.

For this reason, when one establishes the order of one’s work and goes to pray to the Creator, he should trust in the Creator that He will receive his prayer. At that time he should trust in the Creator, meaning that the measure of confidence concerns the Creator’s view, and not that he will trust another.

And who is the other? It is man himself. That is, the measure of confidence that the Creator will help him should be as the Creator understands, and not as man understands.

Man is called “other,” as our sages said (Sukkah, 45b), “We learn that anyone who combines work for the Creator with another thing is uprooted from the world, as it is said, ‘Only for the Lord.’ This means that it should be only for the Creator, without self-gratification, called ‘reception.’ This means that even when he aims the Mitzva [commandment] for the Creator but wants a little bit for himself, as well, he is uprooted from the world.”

What does it mean that he is “uprooted from the world”? Are those who are not rewarded with aiming all their works uprooted from the world? We need to understand to which world they are referring. According to what we learn, they mean the eternal world, called “the world of the Creator.” This means that the name of the Creator, who is called The Good Who Does Good, is apparent there. There, His thought is revealed—to do good to His creations.

This is the purpose for which He has created the world, and from that world he is uprooted. That is, he cannot be rewarded with the delight and pleasure being revealed to him because of the correction of the Tzimtzum [restriction], which was in order for man to be awarded Dvekut [adhesion], called “equivalence of form.” For this reason, when one wants to receive a little for oneself, as well, to that extent he moves away from Dvekut with the Creator and therefore cannot be awarded the delight and pleasure found in the purpose of creation. Thus, he is uprooted from that world.

It follows from all the above that if one wants to know if he is not deceiving himself and wants to serve the Creator with the intention only to bestow contentment upon the Creator, and the holy Zohar says that when he prays to the Creator to help him, he should certainly have confidence that the Creator will help him. Otherwise, if he has no trust, how can he ask? If he does not trust the Creator to help him, he has no room for prayer because one cannot pray and ask a favor of someone unless he knows that that person can do him this favor.

Therefore, he must certainly be sure while he is praying to the Creator that He will certainly help him. And if one sees that the Creator has not helped him as he understands, he doubts the Creator, that He might, God forbid, not hear the prayer. This is why the holy Zohar says that he should pray and trust the Creator that He will certainly help him as He understands, since that person wants to engage specifically in matters that are only for the Creator’s sake and not for his own sake.

Thus, what difference does it make how he works to bestow upon the Creator? That is, he must believe that if the Creator sees that it will be to man’s benefit if he works in whatever state he is in, it does not matter what one thinks will bring the Creator more pleasure, if He helps him according to man’s understanding of what brings the Creator more delight.

Rather, he should trust in the Creator to help him according to His understanding. This is what the holy Zohar calls, “One should place one’s trust in the Creator to help him, as it should be.” This means that what the Creator understands, that the person should be only in that state. And concerning the state one is in he should ask the Creator to help him. (That is, in the state he is in, and he understands that this is what he needs, what he understands is what he will ask, but the Creator will do as He sees fit.)

When can it be said that he agrees to the Creator’s will and does not insist on saying that he wants the Creator to help him according to his wish? This happens precisely when one asks what one understands, and prays that the Creator will help him as he understands, yet annuls his will before the Creator’s will. Then it can be said that he has placed his trust in the Creator to help him as it should be, meaning as the Creator understands and not as man understands.

This is called “Cancel your will before His will,” as our sages said (Avot, Chapter 2). But if he has no desire to achieve any purpose while he prays to the Creator to help him reach, it clearly cannot be said that he will annul his will before the will of the Creator and say, “I want what I want and what I understand that I need, but You will do to me as You see fit.” Then it can be said that he is annulling his will before the Creator’s will.

But why does one need to annul his desire? What if he has no desire to annul? It is as though it is not wholeness, since it makes sense that if one agrees with the Creator’s will it is certainly better than if he has a different desire than that of the Creator, and he must annul it, as though he has something bad and he must cancel the bad. Would it not be better if he had no bad at all?

The thing is that it is known that for the spiritual Kli [vessel] to be fit to receive the abundance of delight and pleasure, it must meet two conditions: 1) to have Aviut [coarseness], which is the desire to receive delight and pleasure, 2) to have a Masach [screen] not to receive according to one’s craving and desire for the delight and pleasure, but according to the Creator’s delight. This is called “receiving in order to bestow contentment upon his Maker.”

However, if he has no vessels of reception, meaning no craving to receive delight and pleasure, he is unfit to receive abundance from above because there is no satisfaction without a need. For this reason, one must try to make for oneself a lack—to crave that the Creator will bring him closer and give him the abundance that the Creator can give, and which he is craving to receive. At the same time, he cancels his desire and trusts the Creator to help him and give him what the Creator understands to be in his favor. Therefore, at that time he has no complaints that the Creator did not help him according to man’s understanding.

This is regarded as cancelling his desire and saying, “I do my part,” meaning what I understand to be in my favor, “and I understand and believe that the Creator probably knows my situation better, and I agree to go and engage in Torah and Mitzvot as though the Creator has helped me as I understand He should answer my prayer. And although I see that He did not give me any answer to my request, I still believe that the Creator has heard my prayer and answered me according to what is good for me. For this reason, I must always pray that the Creator will help me according to my understanding, and the Creator helps me according to what He understands is good for me.”

This brings up a question: “Since the Creator helps according to His understanding anyhow, what is man’s prayer for?” The Creator does not answer the prayer that a person prays and does as He understands that He should do. Thus, how does man’s prayer help? What is His benefit from our prayer for what we understand that we need, while He answers as He understands?

We must know that the prayer we pray is for what we need, and we certainly know what we need and we want the Creator to answer our prayer as we understand it—that if He grants our wishes we will be happy people because He has given us all that we needed, we should know that there is a rule: There is no light without a Kli. That is, there cannot be satisfaction without a need.

It follows that even if a person knows what he needs, it is still not considered a deficiency that is destined to be filled, since what man thinks he needs does not mean he has a deficiency. A deficiency means that he is truly deficient of something. A deficiency is not something we do not have. There are many things we do not have, yet they are not regarded as deficiencies that can be satisfied.

For example, if there is a citizen in a certain country, and there are elections for presidency in that country, and someone was elected as president, while the citizen remained an ordinary person, it does not pain him whatsoever that he did not become president. But there is another person in the country, who thought he would become the president. He exerted great efforts among friends and famous people to help him become president, but in the end someone else became president and he was left with only his desire.

There is certainly a difference between those two people, although they have the same absence, namely that they are not presidents. However, there is a huge difference between the one who exerted to become president and was left dissatisfied, and the other one, who despite not becoming president does not suffer from not becoming president. That is, even if they wanted to make him president, he has no Kelim [vessels] for it, meaning knowledge of how to handle a presidency.

Rather, the Kli for the filling is the desire for something, and a desire means that he is tormented over the thing he wants. And even if he has a desire for something and thinks that this is already regarded as desire, it is still not a real lack making this desire fit for reception of the fulfillment.

The reason is that a deficiency means suffering over what one does not have, and filling means pleasure of obtaining what one wants. It follows that according to his suffering from the negation, so is his delight with the filling.

Now we will come to understand the meaning of the prayer we pray for the Creator to help us as we understand, and believe what is written, “For You hear the prayer of every mouth,” and at the same time trust the Creator to hear the prayer of every mouth. However, we should not trust that the Creator should help us according to our understanding, but trust that the Creator will help us according to His understanding.

We asked, “So what is my prayer for, if the Creator will do as He understands?” However, the prayer increases the desire for the filling because the more one prays, the more the deficiency in him grows. That is, he begins to feel a lack for what he prays. When he began to ask for fulfillment of his lack he still did not have the feeling that he really needed what he asked. He simply saw that others were asking some fulfillment and heard from the friends that we should ask the Creator for some fulfillment, so he, too, started praying to the Creator to give him what he wants. However, he did not truly feel that he needed what he asked; it still did not settle in his heart.

Because of the many prayers he prays he begins to examine if he really needs what he is asking, or is it only an accessory, meaning that he is asking for luxuries. That is, he does what must be done as a Jew, but he wants luxuries, meaning to have a better life in spirituality and not be an ordinary person like everyone else who are serving the Creator.

This examination of the prayers he prays makes him realize that he really needs the Creator’s help to keep anything in spirituality, since the prayers he prays each time bring him to notice that he is beginning to examine himself, why he is praying. These prayers, which our sages have established for us, do I really need what they said we should pray for, or do I need other things, meaning things that my body understands it needs to ask?

It turns out that as his prayers multiply he begins to acquire a real need until it torments him that he is lacking. This gives him a real desire for the Creator to bring him closer, and this is considered that the Creator is helping him, as it is written in the holy Zohar, “Rather, one should place one’s trust in the Creator to help him, as it should be,” meaning that the confidence should be that the Creator will help him with the prayers as the Creator understands he should be answered.

Now we will explain the rest of the words of the holy Zohar: “Another thing: ‘Happy is the man whose strength is in You’ is as you say, ‘The Lord will give strength to His people,’ meaning Torah. ‘His strength is in You’ means that one should engage in the Torah for the sake of the Creator, meaning the Shechina [Divinity], who is called ‘Name.’”

We should understand what he says there in the Sulam [Ladder commentary on The Zohar]: “for the sake of the Creator, meaning the Shechina [Divinity], who is called ‘Name.’” It is known that our whole intention should be to bestow contentment upon the Creator. Thus, what does it mean that he says about what the holy Zohar says, that one should engage in the Torah for the sake of the Creator, meaning the Shechina, who is called “Name”? This implies that we should aim all the engagement in Torah and Mitzvot for the Shechina. We need to understand the meaning of “for the Shechina.” And also, we find in several places in the holy Zohar that we must aim the engagement in Torah and Mitzvot to “raise the Shechina from the dust.” Thus, we need to understand the different wording between the Creator and His Shechina.

In previous articles we presented what Baal HaSulam explained about the words of the holy Zohar where it says, “He is Shochen [dweller], and she is Shechina.” He said that it means that the place where the Shochen is revealed is called Shechina. Thus, they are not two things but one. That is, we have light and Kli. In other words, we attain the Creator only through the Kelim [vessels] that attain Him. Therefore, when we speak of the Creator, we speak only of how the Creator is revealed to us through the Kelim.

But we do not speak of light without a Kli at all. We call the thought of Creation, to do good to His creations, by the name Ein Sof [infinity/no end], meaning the benefactor. That is, the benefactor bestows upon the creatures. The Kli in which the abundance appears is called Malchut, who is called Shechina, in whom the delight and pleasure are revealed.

It therefore follows that the Creator wants to bestow delight and pleasure upon the creatures, but the lower ones have no Kelim to receive due to the oppositeness of form between the receivers and the giver. Thus, the delight and pleasure are not revealed. At that time there is evil inclination in the world because it portrays spirituality, meaning bestowal, as bad, and only what he can receive in order to receive as good.

For this reason, the lower ones have no place where they can work in order to bestow, since one does not harm oneself. Thus, a person cannot have the motivation to work in order to bestow, hence the upper abundance that is the delight and pleasure cannot be revealed to the lower ones.

It follows that the name of the Creator, the general name, Good Who Does Good, is hidden and concealed from the lower ones. This name is called Shechina, which is the name of the Creator with regard to the Good Who Does Good, and this name is in exile. That is, where one begins to work a little bit in order to bestow, one promptly feels exile in this work—that he wants to escape from such states. It is so because as long as one is immersed in self-love he has no idea about the work of bestowal, and when he begins to feel that he is walking on the line of bestowing and not receiving anything, it becomes dark for him and he wants to escape from that state like one who wants to escape from the exile he was given.

This is similar to a man who sinned against the government and was sentenced to exile. He always contemplates how to escape from there. Likewise, when one feels that the receiver will not receive anything from this work, he has no desire to work and wants to escape the campaign altogether. This is why at that time it is considered that the name of the Creator, which is Shechina, is regarded as being in exile, meaning that a person tastes exile in this work.

For this reason we pray to the Creator and engage in Torah and Mitzvot “to raise the Shechina from the dust,” meaning that this place of the Shechina, which is the name of the Creator, meaning the Good Who Does Good, will appear in vessels of bestowal. But a person feels the taste of dust in this work, and this, too, is the meaning of the Shechina in exile, when one tastes in it the taste of exile and wants to escape from this work, meaning from the holy work, where Kedusha [holiness] means to bestow contentment upon the Creator.

For this reason we must ask for personal redemption, where each one feels that he has come out of exile. That is, when he works in order to bestow he should feel that he is in the land of Israel, meaning that his desire will crave only Yashar-El [straight to the Creator], which is called Eretz Ysrael [Land of Israel].

The sign of this is whether one can say wholeheartedly what we say in the blessing for the food: “Let us thank You, the Lord our God, for bequeathing our fathers with a desirable, good, and broad land.” That is, besides having to pray for the general redemption, we must also pray for personal redemption.

It follows that in a place, when he was in exile, meaning when he tasted the taste of exile, when the image of bestowal only for the Creator and not for himself would come to him, he felt the taste of exile and dust. And at the time of redemption, when he comes out of exile, he feels in the work of bestowal the taste of a desirable, good, and broad land.

Thus, the land of exile means that we feel that taste of suffering and always reflect on how to escape from that land. Coming out of exile means that he has come to a desirable, good, and broad land. We say about this land: “Let us thank You, the Lord our God.” This is called Eretz Yashar-El [a land (desire) straight to the Creator], and this is the redemption we should aspire to achieve.

However, a question naturally arises, “Why do we feel the taste of dust in the work of bestowal and want to run from it as one who is in exile?” Although there are many reasons for it, we should add another one: There is a rule that there is no light without a Kli, meaning that there is no fulfillment without a lack. Hence, first we must enter the exile and feel the torment in this work because the body, which is called “will to receive,” kicks and resists this work because it is against its nature, and through the suffering it feels in exile.

That is, precisely those who engage in work of bestowal and the body resists, but they do not surrender to the body’s arguments and suffer the torments of the body, meaning their body’s resistance, but they do not escape from the campaign but are always at war with the inclination. At times he prevails, and at other times the body prevails, so he is always in ups and downs and his soul is never at peace.

Then he suffers because he is not like other people, who promptly flee from the work when they see that the body resists the work of bestowal, and do not suffer because they are not in this work of tasting exile when the body resists them because they surrender to the body’s governance and speak about it like the spies who slandered the land of Israel.

As we said in the previous articles where we brought the words of the holy Zohar, they naturally have no Kelim [vessels] in which to receive the redemption, as explained in the essay, “The Giving of the Torah,” that the exile is a matter of absence that precedes existence, which is the redemption. Therefore, you find all the letters of Geula [redemption] in Gola [exile], except for the letter Aleph, which points to Alupho Shel Olam [Champion of the world/the Creator], as our sages said. This teaches us that the form of absence is but the negation of existence.

For this reason, when we say in the blessing for the food, “Let us thank You,” we say, “and for delivering us, the Lord our God, from the land of Egypt, and for redeeming us from the house of slaves.” This teaches us that to reach the desirable, good, and broad land, we must first go through a stage of making the Kelim, meaning to be in the land of Egypt, and see that we are slaves serving Pharaoh King of Egypt, and the torments of exile bring us a need to pray to the Creator to deliver us from exile, as was said (Exodus, 2:23), “And the children of Israel sighed from the work, and they cried out, and their cry went up to God.” It follows that exile is a Kli, and redemption is the light and the abundance.

It turns out that the name of the Creator—which he explains there in the Sulam—being the Shechina, who is called “the name of the Creator,” when we asked, “How can it be said that we aim in the Torah and Mitzvot for the sake of the Shechina, we explained this with what Baal HaSulam said, that the Shochen [dweller] and the Shechina [Divinity] are one and the same, and the place where the Shochen is revealed is called Shechina.

We can understand this with an example: If we refer to someone as smart, rich, or generous, are these names different matters, meaning a different body than the person himself? That is, when the wisdom of they call him “wise,” or “rich,” meaning according to what others see. It follows that his name is only a revelation of the Creator.

Reader: We'll go to a lesson from January 31st, 2002.

M. Laitman: (01:06:32) We read part of the article, The Matter of Confidence, from the writings of Rabash. Confidence is a very complicated matter, first of all, we can't exactly define what the phenomena, itself, is. Where that feeling of lack of confidence comes from; or being, lacking confidence is a vessel that feels itself as empty. O that the vessel feels that it could be full, but filled with pleasure and not the feeling of the presence of the source of the pleasure. And can feel it, this source of pleasure that does not necessarily radiate to him, this feeling of confidence. Certainly all our feelings are from the feelings of light. It's in us, or not. It's found us pleasure, or it's found us the feeling of the Creator. So, what exactly will be called lack of confidence, or confidence in a Kli, accordingly?

If confidence is a deficiency, the first correction in every deficiency is to be above the deficiency and not feel it. Then, because no inclination in us was created by the Creator, just like that, but for us just so that we erase it but rather for us to use it as we adapt to Him. So probably, after a person performs a correction on his lack of confidence by rising above it and doesn't feel any need for it, or lack. After he is certain from himself, from the side of his desire to receive, that there's no deficiency already in confidence, And he goes through it, meaning he performed a restriction on it, now he moves to the desire to bestow. Then once more he takes out of his sack this lack of confidence that remains there but restricted, and begins to use it in order to bestow.

Meaning he wants to feel in return the feelings of lacks of confidence but to work in an opposite way towards the Creator. This is what we need to do with each and everything that's in us, with every deficiency that can be in us. First, we make a restriction upon it and then we use it in order to bestow. Each and everything needs to come to be used in such a way, we cannot imagine to ourselves how it's possible with an inclination to kill or rape or steal. How with these inclinations we can work in order to bestow when we correct them in restriction, learn them, study them, we'll see that there's a very great and special use of them in order to bestow good.

M. Laitman: (01:10:40) That's why the first correction for the confidence is the general correction of the desire to receive. Where a person who wants to adhere to the Creator, his first correction is making a restriction. Reaching a feeling that he will never lack anything – how can such a thing be? That I will never and nothing will ever lack in me, meaning before that, I must feel probably all the opposite things of what I'm missing. I could be missing millions of things, discernments, that I have yet to discern or feel ever, how can I be certain that I will never lack a thing? So I need to now go and feel all the deficiencies first, and then to attain a correction upon them. Or, that it's enough for me to attain the feeling of the Creator, in general; for it to cover for me all the deficiencies even before they come and awaken in me. We have here, according to the type of the soul, its own personal work for each and every one of us. That's actually, more or less, what we went through the half of the article we were in. He didn't yet reach the matter of actual confidence. But, in general, we could say that if a person still thinks about himself, still thinks about what he lacksl is sorry that he's in some state, Is sorry that, in short, something in relation to himself, then it's a sign that he doesn't have the feeling of confidence.

Confidence is a consequence of the light of faith that a person receives from above, the feeling in the Kli that is filled with the light of Hassadim and doesn't need anything else. Then, a person doesn't even think that the Creator does this for his benefit or not, altogether, anything for his benefit, there is no such direction of thought whatsoever. Where all his thoughts become extroverted, outside of a person, only the feeling of confidence as a result of the presence of the light within the Kli provides a person such a quality, and then he becomes free of himself and can work in order to bestow.

In the Arvut article, he says, in place of the feeling of confidence, he says the feeling of, what's the word, Arvut, I think, not Arvut. He has to be certain that the whole world cares for him and – no, no, no, but not confidence, what was the word, another word he uses there? This actually comes as a result of the Arvut, meaning he feels that everyone is thinking about him and he won't lack a thing. That too is, of course, it doesn't come to him from the whole world, but it comes from above. Never can one person supply anything to another, it always has to come through the Creator.

Student: But he knows that 600,000 faithful lovers are standing around him?

M. Laitman: Okay, so just, he's certain, okay, he knows that 600,000 loyal lovers care for him. Also it's the knowledge of knowledge and security and knowledge and confidence. It belongs to the same correction, basically.

Question (Petah Tikva Center): (01:15:55) A person can never give anything to the other, it has to go through the Creator. So, where is the confidence that I'm giving to the friend?

M. Laitman: Why did I state that sentence where no one can ever tell the other anything, but rather it has to come through the Creator? The real correction, not like in humanity where we exchange securities, let's say. But if we truly want to cause true corrections for one another, together, we need to include the third partner, which is the Creator. Only through Him and only with His laws that He determines– and not us – can there be a connection between us. And only upon His conditions we can connect, assist, and be assisted and assist one another.

Student: If He gives him the confidence, what comes after?

M. Laitman: The Creator supplies the confidence according to the relations you have with a friend; the Creator can't give you forces before you, in the work with a friend, begin to demand them.

Question (Petah Tikva Center): (01:17:28) The connection gives the confidence, the prayer, according to what extent?

M. Laitman: According to the lack, according to the deficiency in me, by me, let's say now, we're in a state. Also on the internet, they're writing to me, people that are also here, maybe in the groups. That they don't know how to get along in the group, and they don't feel like it, and they don't understand it. If they do get along today, suddenly tomorrow they don't – they think that we're advancing from good things. We advance only from deficiencies: you enter the groups, you start to work. Everything calms down, that there's nothing to do. The calm needs to be from the fact that there is no calm, there's no rest, that there's constant problems. How is it possible without there come new problems to advance with each time? The biggest problem is indifference, not caring, that's the biggest trouble in the world, Baal HaSulam writes about that. So, we need to make from all these conditions that are revealed between us, the correct deficiencies, what does that mean, the correct deficiencies? Always check whether it's like that with the Creator or not. All together, what we engage in, and what happens between us, is it somewhat connected to Him? Meaning, is it in those same things that we need to be with Him, or not, or, maybe we're completely disconnected from Him?

That's why I say that the relations are the relations between us, in place of turning to Him, I turn to the group, to the friends. But with that, I must include Him with this, He's the goal, He's the one who gives the conditions: who is He, what is He, yes? His qualities are the stature I want to reach; therefore, all these conditions which are His, are the conditions upon which I need to determine the way of my society, its boundaries, its framework, the relations. I need to take the qualities of the Creator and gradually print them upon my society.

M. Laitman: (01:20:41) Wherever I see, as much as I see, it doesn't matter, wherever I see that things get along or don't, accordingly, I need to increase this gap in my eyes – it'll be great, it'll be horrible. Then my prayer will bring forth correction. It'll bring correction, a greater gap will be revealed, and greater problems will be revealed between me, and between my society, and between us and the Creator. The laws in the society between the friends are the same laws that need to be in the Creator because the ideal law in the society is in, to bestow. There needs to be exact, suited to what's in the Creator. Whatever is qualities of the Creator, there should be in there. Wherever it doesn't reach that yet, to the extent in which I see, then I need to, specifically, pay attention to this together with my friends, and during the study, I already have something to think about, and pray, and ask.

Question (Petah Tikva Center): (01:22:17) Where can I reach the Creator?

M. Laitman: The group isn't just the means to reach the Creator, the group is that general vessel in which you will see the revelation of the Creator. And through which you will truly feel all the connection.

Question (Petah Tikva Center): (01:22:47) If a friction is revealed between people, how should I take care of that friction? Argue with myself or?

M. Laitman: Anything bad that is revealed – whether in me or between me and my friends – the first initial correction is to turn it off, to turn it out. To turn it out does not mean to erase; it means to control it, to do like, a restriction.

Student: What does that mean?

M. Laitman: It means that we forcefully need to now, make it so that there will be no friction, no matter what, it doesn't matter what it is within. Because what it really is inside, today it seems to be this way, tomorrow that way, maybe later they'll explain to me, there'll be no clash between us whatsoever. Rather, these are things that also nerves and all kinds of maybe environmental conditions influence us, that we become too sensitive today, etc. So, first of all, make it as if there is no friction; after that, when we reach such a state where we are both operating in the way that it's not there at all. Meaning everything is rosy, and then we have to open it up gradually and learn from it from the side, from the side, yes? Because if we already turned it out, it's as if it doesn't belong to us. So to learn from it, from the side, what was being shown to us by this, and what we need to really correct. Then you can take out of it benefit but we need to – how should we say this – we need to receive, to accept the law of unity above all things.

Student: What does that mean?

M. Laitman: What does that mean? That only under the condition that a person with certainty makes a hole in the side of our ship or our boat, we need to throw him out of here. If he's not doing that with certainty, intentionally, by not agreeing to subjugate himself towards the totality of our society, also towards me, let's say. If he doesn't agree, then he has no place here, there may be a place as an observer, an external person who comes and hears. But if there's, if there are any temporary problems between us and him – today it's like this, tomorrow it's like that – we must first forcefully enter the unity. Where we've argued today, so now we truly forcefully stop these arguments, and we'll discuss about them in a few days. Now we make or we do what the Creator demands of us, that is, all together, as if there's nothing. Then, when we can somewhat talk about this in another way. We take it back out, we need to learn from them, that's what's recommended. In the same moment, we never will scrutinize anything, the first correction is restriction. You can yell at one another like that for a few minutes, you can get annoyed and angered, and then you do a restriction – it will stand out even more. But it is a must in that same day to close it up in a nice way, not some kind of compromise and let's make peace between us, no, nothing. I'm doing this in order to reach with my intention the correct scrutiny of what has been revealed.

Question (Petah Tikva Center): (01:28:00) So, each one's force of restriction is different, I can't understand them?

M. Laitman: Look, I don't want to, altogether in the groups, I don't want to give advices so much because that's work that everyone has to go through. There's a matter, here, of relating to it psychologically or purposefully, where there are things that are not identical, different approaches. The group will gradually find, each group will find the correct way, for sure, you don't have to be too worried about it or excited about that.

Question (Petah Tikva Center): (01:29:15) I didn't understand what the right line is. That you said first, stay on the right line and only to the extent that you are adhered to it, so then you can attain a bit?

M. Laitman: Baal HaSulam writes that a person needs to enjoy 23 and a half hours on the right line, and half an hour a day to be in critique on the left side. This critique on the left line needs to be one that needs to be purposeful, what does this mean? That the fact that I'm about to do a scrutiny or critique of the state I'm in, where I am, my attitude towards the Creator, the relations of the Creator towards me? How we get along between us all together, between me and Him, or me and the group, and the group to me, my friends, and etc., etc? Meaning, now there is my, the way I test is whether by all means at the end of this half hour or 15 minutes, it doesn't matter how long I take. That this won't cause a descent but rather an ascent.

The critique needs to be in me adhered, being adhered 23 and a half hours a day in the right line. What does it mean, the right line? With all the problems, with all the issues that come to me, all the thoughts, and all things, by judging them and adhering them to the right line only. This is not, you know, I follow the clock and for 23 and a half hours I'm in the right line. All of my problems I solve in the right line and after I'm in the right line all the time, because the right line is Katnut, is smallness or immaturity. There I go on the left and critique my vessels of reception. I don't have, I have nothing, I relate to Him, good, no, like an egoist, He relates to me. That's also okay, these examinations need to be purposeful – where are they? Where never will be walking on the left line cause a descent or a fault. But rather only cause me to be able to take as much as I can from the left line and adhere it to the right line. This will truly be the AHP that returns to the Galgalta ve Eynaim.

Then it turns out that this half hour of scrutiny, and look at what he says, what relation here, 23 and a half to half an hour, do you understand? You can engage in our vessels of reception and critiquing for half an hour, very short in claims, we have no forces for more than that. So, I can define my going towards the scrutiny on the left line, and turn to it myself, and open my mouth, and look with a critiquing eye. Only under the condition that I have confidence that I have forces that I remain in this degree, at least, or ascend above it even more. But not that this will bring forth a descent in my state of my spirit in relation to the friends, or towards the Creator, altogether. That's the act, the way we relate to peace as well, and so you're not allowed to go 23 and a half hours after that. After 23 days, and also the prohibition of going on the left line, do you understand? We just see now this critiquing that needs to be done, it's not that you're being given half a day, an hour a day, to corrupt the friends and curse the Creator, and spit on them, and you know, like it was when you beat up these Japanese puppets, yes? It was recommended to do so; is that what we're given, to go like that on the left line?

Question (Petah Tikva Center): (01:33:36) The right line is to keep the happiness and the joy?

M. Laitman: The right line doesn't mean to be foolishness – it doesn't mean to be in a state of foolishness, and then smallness of reason – the right line is to open up all your reason, all your intellect and everything, only open it through the Creator. Not through all kinds of impulses and your egoistic vessels within which you can nevertheless not see anything good through. You can't see through your egoism anything good, but after you take your vessels of reception and correct them by the right line and build the middle line from them. After you start on this middle line, you start thinking like an Adam, and not like a beast. It turns out that only after all the corrections, you will have the correct thought in the vessels of reception, the correct way to relate, and not before that. Relating to the critique is a very foolish matter, you're giving your donkey, your body, your beast to go and sue the Creator for why He's not okay, do you understand? Meaning, relate to the fact that you're enabling yourself to do so in a wise way, on the right line, to begin with, you're going to open up to the left.

Student: I don't understand what the right line is? You're giving me an example of criticism, I don't understand what the right is?

M. Laitman: Slowly, but did you understand how to relate to the left line at least?

Student: To the left, yes.

M. Laitman: Okay, that's enough for today.

Student: But how to be with it?

M. Laitman: Try; you'll have questions that are more refined, we'll talk.

Question (Petah Tikva Center): (01:36:08) What does it mean to open the reason and mind through the Creator?

M. Laitman: Opening our reason and intellect through the Creator means from the right side towards the left. We're only, by standing very strong on the right line; on purpose, I open the left and examine: well, what can my beast say about what's happening? Let's hear the donkey, the horse there!

Student: What comes before that?

M. Laitman: Before that, I don't hear it, the right line, I don't even hear myself.

Student: I don't hear myself?

M. Laitman: My nature, of course!

Student: So who do I hear?

M. Laitman: The right line.

Student: Who do I listen to, who will give me this happiness?

M. Laitman: The right line is like the fetus, it's all small, everything that's the upper one is good for me, so who do I hear? The great ones who tell me about what this is, who this was, who's above me arranging all of our lives. That's it, There's No One Else Besides Him, that's the right. So, what does it mean that the embryo is small? Whatever he's told from above, he takes as a fact, he doesn't have an intellect. He uses the upper one's intellect, and the Partzuf of the embryo is the smallest. Is there Rosh? Its Rosh is the upper one, in itself, it's just a Guf, a body.

Question (Petah Tikva Center): (01:38:08) He wrote that before a person reached the feeling of greatness of the Creator. So the question is, greatness of the Creator, is that quantity? Or with which descent can I measure it or is it a quality?

M. Laitman: You're asking: how does a person discover the greatness of the Creator, with what vessels: vessels of reception, vessels of bestowal, in quantity, in quality? How do you weigh the greatness? In truth, the greatness of the Creator and all the phenomena from above, we can measure only against our vessel. When do I say that He is great? If He's stronger than me, then He's great, what can I do? Where He's pressuring me, and I have no choice and I wanted to snooze a little here. I have no choice, He's closing in on me from all sides, He's putting His hand upon me from above, and there's nothing I can do, because we had no choice. Afterwards, I understand that this is actually good, and really how good it is that it's like this. That we have not me the boss or the Lord, and not him either. Meaning, we attain these things only against our vessels, opposing each and every of my qualities, if I attain the quality of the Creator. And then I need to examine what's more and what's less, accordingly, I'm saying that He's eternal, all the depictions we have that I understand, what He created in me to feel. These depictions He created on purpose, because He wants for me in this way to feel Him – I will call upon Him, I will get to know Him. He could have entered to me a million other discernments, maybe different ones, how do I know? He chose such discernments for me, nine qualities. Then only in these nine qualities I feel Him. How much more does He have, how do I know, how can you even say He has or doesn't? According to my vessel I choose and determine.

Question (Petah Tikva Center): (01:41:35) I heard that in the society we have to build qualities close to the qualities of the Creator.

M. Laitman: The society needs to be a copy of the Creator, what is a Kli after all? It needs to be similar to the Creator – what else is there to say here?

Question (Petah Tikva Center): (01:41:57) How to use the components in society to build those qualities if they don't exist yet?

M. Laitman: It's not important that all the guys and the friends in the society are egoistic, and certainly don't have corrections yet, but they need to understand that they are going now to build a certain machine between them and its structure. The relationship between the parts will really be like what we call the original Ten Sefirot, where the relationship between one and another will be as pure bestowal,

Student: As pure bestowal?

M. Laitman: Yes. Why, as, because we're still egoists, and we have nothing from this, we're seemingly playing at this still, and it's like we're correcting by certainly wanting these actions to bring this form of picture, this form.

Student: Towards the outside?

M. Laitman: Towards the outside, no, it's towards all that are observing us, around us. Meaning we, towards ourselves, he also writes that we need to show that you love the friend and why? Because this increases and gives us an example, and then so on; a person's impressiveness, the beast can be impressed on such things, they can learn from it.

Question (Petah Tikva Center): (01:43:34) I heard that if I come to a friend and I tell him what I think about him, and I think it disturbs the connection between us, how can I be sure that it won't harm?

M. Laitman: First of all, each of us needs to know more about the other: if I know that you have these and those qualities, maybe I don't see them, so someone tells me about that. If I know the conditions you have at work, at home, it makes it easier for me to understand you. Maybe only in my intellect with my qualities, but nevertheless, human, and we need to work through the human connection. There are intimate things that no one discloses to the other, and there are such things that a person is ashamed of telling even if, but rather justify them before they grind mind and heart. There are things that we must help the other to know about us. But the other needs to know about me because it will help him connect to me, that's it. So certainly, these things we need for the group to have it clear, known, and for this to bring forth connection.

Student: I ask because of the criticism. How do I know that it won't harm, but it will help? Just like I can't come with my criticism to society?

M. Laitman: You need to learn in this, learn one another – sit together and talk about it. But again, this needs to be constantly in the background of our connecting to the Creator. This obliges us, it's why I'm here all together and why I'm here connecting to everyone. We have to be together with that, not to forget; otherwise, it's just like that, what is it, a group of psychotherapists, what is it, social communications? There are all kinds, here, yes, the friend knows, It's to touch and to know, right, you remember?

Question (Petah Tikva Center): (01:46:14) How does the work of conception work in the group?

M. Laitman: Ibur in the group, where we feel less the real laws that are in the group, what is it really, a real group? Where ,beyond that, I annul myself towards these laws, I want for them to rule me and do everything from my deeds to all that's happening.

Student: You said that the right line is an embryo?

M. Laitman: Let's say, if I know that I must here in the group perform a certain attitude towards the friends, and I myself feel a resistance to this still, and a lack of desire. Maybe for a moment yes, but then not, so that let's say the moment I won't want, and I don't feel like it, and I don't quite agree with it. If I were to subjugate myself according to this law, towards this quality, and enforce this. Meaning to this extent, in this measure, I became an Ubar, an embryo. To be an embryo is a huge effort. Upon his entire desire to receive, he receives the reason of the upper one and is willing for him to influence him 100% on this.

Let's say, well, I don't know how to say it, let's say instead of being the head of the society, he'll say, no, I want to be the smallest of the whole society. Whatever is in the society, I accept, whatever they think, I'll think, whatever they do, I'll do myself ,too! Everything, from the beginning to the end, without any thoughts and actions and everything. I want, upon all my urges that are opposite, which is fine, which I don't agree, the fact that I don't agree means that I can be greater later. But for now, the first stage of correction, I need to be an Ubar, an embryo. The group is like a mother, and I have to enter it like an Ubar. Let them do for me whatever they want because I, with all my forces absorb all the conditions and matters of the society. I have no critique on anything whatsoever. We don't have to just absorb, like he says, we don't have to miss anything, just to grasp or perceive what's in the society, the thoughts, the actions, everything. Like a child who learns when he enters some place, without his, with a mind to it – they say la la la, he does la la la; they say boo boo boo, he does boo boo boo – why, because. It's like a, like a monkey, simply repeats what's in the great ones, in the adults. Whatever the adults do, that's how he repeats it, he copies it upon himself.

There's no other example in all of nature that one can learn in a different way, only example, also, here, if you give the example to one another, you need to act, that's why I'm saying. Because the biggest deceitful person – but if he acts towards you that he loves you and he wants for your benefit and so on – you'll receive this thing from him. Your beast will feel it as a real thing! And then in the form of a monkey or a small child, you copy it. Okay, so he's deceitful inside, okay, everyone's a cheater in the group but each will present to the others a role, a nice role.

Similarly, it's already covered with a nice screen and more Gvura from a higher degree, so I'll copy the highest degree on myself, that's it. Do I love you? No, if I were to love you, I wouldn't need a group or anything. It's automatic, there would be like a society that's getting organized, but we need to show one another the nice, beautiful, beautiful behavior and you can do it in another time. So for you it may be not a game anymore, you're impressed by me as if I'm already in this higher degree. You copy this thing upon yourself, and you already by this ascend. I look at you, Whoa! And I begin to ascend as well. Instead of acting, I, that's it, like babies, there's nothing spiritual – this is all corporeality. Also at home, if you want to educate your children, the only real true education is for you to give examples, to be an example. A person grows from the examples of the other; nothing else influences him, there's nothing else.

The Russians thought they can educate not by example, We will all be cheats, and everything, and thieves, but we'll tell the next generation that they need to be straight and real. Yes, well, you see what happens! It doesn't, it's not sustainable.

Question (Petah Tikva Center): (01:52:51) What to do that a person won't believe to the example that he's giving?

M. Laitman: It's very good that he believes in the example he's giving. So what, then gradually it becomes his second nature.

Student: So, he's a liar.

M. Laitman: Yes, so he's no longer a liar, what is there to forget? I understand, how does a child learn? That he doesn't forget or just forget?

Student: A kid that nobody watches him really does whatever he wants. So if we start believing that?

M. Laitman: No, the fact that you're doing this only due to the adhesion to the Creator and the Creator is present in all these relations. Each time I also need to repeat this, okay, so I just repeated it. No, it's?

Student: Not you, how does a person?

M. Laitman: What obligates you to do this, that needs to be in there first.

Student: How to make sure that that will be the main thing? All the game's okay, but, that the game is important.

M. Laitman: There's None Else Besides Him, that must be, what can you do? How, I'll tell you: you can't start any action if you don't feel that you are in peace with the Creator. You need to express yourself personally to a state that There Is None Else Besides Him; and His presence, His control of the whole of reality compels me to do this and that, and then you do.

Student: So, that's a preparation?

M. Laitman: That's a preparation. The society should help you hold on to this thought, this preparation; hence, I hear that you're reminding one another in all the different groups, all kinds of things. You're forgetting to say in the beginning of the sentence, God willing, or, With the help of God. But with the help of God and our meanings, not just like as it was determined. God willing, all those such things, this is not a simple thing, this is not in simplicity. But rather in truth, in each thing that you join Him, in each thing you go according to the way He goes.

Question (Petah Tikva Center): (01:56:12) You said in the beginning of the lesson that we, when we reveal bad things, so it's also up to the society. How to connect those, how to connect those two points?

M. Laitman: If all kinds of complaints are revealed, it's because, upon them, I'll always make it in a way that I won't criticize, but always subdue myself to society. What's in nine months of pregnancy? Nine months being in the mother until you grow. What do you mean grow? Just annul yourself and that's it, you are revealed more will to receive and annul, more will to receive and annul. Until the coarseness of the root that has millions of discernments. All those discernments you have from now until Ein Sof, all those discernments in coarseness of root are now entering during the conception, and you annul them. What is this time of conception, Coarseness of the root? That the entire desire of Ein Sof that belongs to you, you are restricting it and not engaging with it on each and every detail – that accumulates to the nine months of pregnancy. So you say, if a bad thought comes, how can I do? Exactly if you do what you need to do with it, like an embryo. So you went through another moment of life as an embryo, and in this way you will gather those nine months.

Question (Petah Tikva Center): (01:58:24) Is it the reason of the upper, is it a permanent thing that needs to be, or does it need to be dynamic? Meaning the reason of the group, the set of laws that we determine?

M. Laitman: The opinion of the group can also change to the extent that you understand what the Creator's structure is: Who He is, actually what should be done; what are the first nine Sefirot of the Creator that Malchut has to copy on itself? That's what we need to know and copy on ourselves, on the group. The example is the group of Rabbi Shimon, the Ten, each one had a very specific quality of the nine Sefirot – Rabbi Yossi, Rabbi Hiya, Rabbi Shimon was the, would gather them.

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Let's share impressions from the lesson and what we're taking to implement in the future with them.